Philokalia Ministries

The Ascetical Homilies of Saint Isaac the Syrian - Homily Seventy-four Part IV and Homily Seventy-five Part I

Isaac certainly presents us with solid food. We’ve come to the end of homily 74. Isaac begins to describe for us the image of a heart that is truly dead to the world and how it perceives the mode of life of the new man. In other words, a life free from the ego and from the drive of the passions takes on the New Adam and begins to share in the fullness of the life of resurrection.  One begin to contemplate the revelation of the Divine. In this sense of the desert Fathers become for us a mirror; in it we see whether or not we have died to the things of this world and our attachments to the world and perceive the true beauty of the life that is held before us. If we stop for a moment and think about spending the day in silence, we see that our heart and our thoughts flit about as moths  around a light. We are easily distracted.
In homily 75, Isaac lays out before us a practice of prayer that may be unfamiliar to most - keeping vigil in prayer during the night. Isaac begins by offering us a prayer to be said at the beginning of such a time. We are to call out to God to shelter us from our common enemy, to free us from the distractions of our passions in order that we might enter into the sacred Liturgy with strength and clarity.  Filled with grace, one sheds tears that purify the mind and the heart and allow us to love with tranquility and with the true freedom of chastity. One begins the liturgy without turmoil and filled with joy.
Issac speaks of the freedom that exists even within the prescribed practices. One might stand praying the psalms and yet the Spirit might lift the individual into a deep silence where time passes swiftly. It is then that one must give way to the guidance of the Spirit to be led in accord with the will of God and drawn swiftly to His Heart as He desires.

Letters of Spiritual Direction to a Young Soul - Letter Thirty-three Part II

We continued our reading of St. Theophan’s discussion with the young Anastasia about to Govenie; the entrance into the holy season of Lent - when men and women would often take off an entire week of work so as to enter into their spiritual disciplines with zeal and focus.
Tonight, he began by asking her “how does one pray at home after having returned from church?” It is necessary, he tells her, to prolong the attitude and spirit of prayer. One must not be given over to distractions but immediately enter into solitude in one’s room where one can continue to read prayers, pray for one’s own most vital needs to God, as well as making physical prostrations to humble oneself before Him.
Essentially St. Theophan is telling Anastasia not to take her mind off of God at all. Even when she becomes physically tired she should take up some physical handicraft so that her mind does not drift into daydreaming. She is to read devotional books by herself or with others. She is to avoid idle conversation so as not to become dissipated. She is to remind the body that it is the source of the need for repentance. Thus, she is to discipline herself in regards to food and sleep. Anastasia must accustom herself to and find the right measure of discipline in order that she may maintain this zeal throughout the entire course of the Lenten season.
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Text of chat during the group:
00:45:05 Fr. John (Ivan) Chirovsky: re: pg. 141: in the Russian practice of the Byzantine Rite, the "All-Night Vigil" is a technical term, translating the Old Church Slavonic term Vsenochnoye, and referring to Vespers and Matins being served together as one long about four hours liturgical worship service, mostly on Saturday evenings or the eve of a Feast.  If one does not go to church to "hear" it one would pray it in one's home, provided you had the books and could read Old Church Slavonic.  And so St. Theophan says that Matins is "heard" in the evening.  In the USA, among Ukrainians and Greeks (Melkite Catholics as well as Greek Orthodox and Antiochene Orthodox) and Ruthenian Catholics, I think as well, Matins (if it is served) would occur in the morning, while Vespers would occur on the previous evening.
00:45:06 Scott: The group I knew turned in at around 8, i think?.  So it's 8-2:30 sleep (6.5 hours?)?
00:45:39 Scott: (My comment is about some Romans, not Fr's comment)
00:58:02 Eric Ash: My understanding is before the widespread use of electric lightbulbs many people's natural sleep cycles included sleeping a bit earlier and waking for an hour to two in the middle of the night. Sometimes it was referred to as second sleep
01:02:42 Fr. John (Ivan) Chirovsky: St Theophan is well known for describing the third and highest degree of prayer as "the mind resting in the heart" and so his advice on pg. 141 that "one must read a little, but each item that is read must be brought to conscious feeling by devoting lengthy attention to it" is a more common way of stating the same principle
01:23:04 Fr. John (Ivan) Chirovsky: Govenie as used on pg. 142 can also be translated as a "retreat", esp. as it refers to the use of govenie in the first week of the Great Fast (Lent)
 

The Ascetical Homilies of Saint Isaac the Syrian - Homily Seventy-four Part III

Tonight we lingered long over a mere four paragraphs from homily 74. Their beauty and their depth allowed no other option.
Isaac began by speaking to us of  the beauty as well as the fragility of chastity. This virtue, which gives us the capacity to love freely, is to be treasured and protected; for it can be lost even in old age when one might think it has become deeply rooted. Isaac’s vision of life is one of repentance; of continuously turning the mind in the heart to God and letting go of all obstacles that would prevent us from experiencing the deepest intimacy with him.
The path to that intimacy, Isaac tells us, is the Cross. This is the door through which we enter into the heavenly Mysteries. When we experience the affliction of the cross we also experience the consolation of the vision of God‘s love and presence. We never suffer in isolation.  The cross both reveals the love of God to us but also transforms us and draws us into the depth of that Love.

Letters of Spiritual Direction to a Young Soul - Letter Thirty-two Part II and Letter Thirty-three Part I

This evening we continued to discuss the path of a virtuous life. Saint Theophan begins to instruct the young Anastasia and us about how we are to prepare ourselves to receive the Holy Eucharist: the period of time set aside for fasting, the confession of our sins, and the reception of holy communion. It becomes very clear that Saint Theophan is speaking about something that shapes the whole of our life. We are not to fast haphazardly, allowing our thoughts to stray or to linger in daydreams. Our attention is to be kept upon God especially when we are in Church. To let the thoughts stray is to lose sight of Who it is that we stand before. We must always remember that we come before God Our fear and love of Him should shape our actions. We are to do all in our power to warm our hearts with devotion. When necessary we must force ourselves to do everything that we can to make ourselves ready.
In letter 33 he begins to speak to Anastasia about her conduct at home. When she returns from church it is not to dive back into distractions. Rather, she is to rush to her room, the place of solitude and silence and linger in the communion of love that she has just entered. Overwhelmed with the great Mystery in which God has privileged us to participate, we can only cry out “Lord have mercy.”
 
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Text of chat during the group:
00:12:32 Margie: Greetings
00:18:58 Fr. David: http://traditionalorthodoxy.blogspot.com/2010/06/approaching-constant-govenie.html
00:23:01 Mark Cummings: https://www.howtopronounce.com/russian/govenie
00:25:29 Eric Williams: I think it's Old Church Slavonic and pronounced approximately go-vyeh-nyee-eh.
00:35:02 Fr. John (Ivan) Chirovsky: This Old Church Slavonic word govenie is still used today in modern Ukrainian as hoveennia-говіння.  Russian uses it without any changes to the spelling but they pronounce in Russian as govyenyeeeh.  It is integral to a petition in the Great Litany or Ektenia of Peace used in the Divine Liturgy of St John  Chrysostom as well as services like Matins and Vespers.  "For this holy church and for all who enter it with faith, reverence (blaho-hoveennia) and fear of God, let us pray to the Lord.  So blaho means good, suggesting that it is possible to have bad or improper hoveennia as well as good.  It is trying to capture a unified attitude of spirit, soul (feelings-willing, thoughts, desires), and body.  Of course sin disintegrates where the incensive, appetitive and intellective powers of the soul as well as the proper relationship of body, soul and spirit are disordered.  And so this attitude is really about an entire holistic as well as holy lifestyle rather just a singular feeling or thought or desire.    
00:35:46 Eric Williams: Thank you, Fr Ivan! I knew you'd come through with correct pronunciation. :)
00:40:38 Fr. John (Ivan) Chirovsky: The verb form in Ukrainian is hoveety-говіти.  This is trying to capture the way in which one participates in worship services as an extension or being interwoven or integrated with the way one lives.  It makes sense that the way you "are", or "is" in front of God doesn't change because you walk into or out of a church building.  Existence is integrated.  This is why some church fathers speak of the liturgy after the liturgy.  If one's mode of living is good hoveennia, this permeates all your time, in all places, whether in church or not. But of course the eucharist is the source of this mode of living.
00:42:27 Eric Williams: If you build it (public vespers and other hours), they will come. The Oratory proved that with expanded hours for confession.
00:46:33 Eric Ash: The Cherubikon is sung markedly slower as well which also really helps to slow the mind down and remind us to refocus our often distracted minds towards prayer
00:52:40 Mark Cummings: I feel like when I daydream during mass and prayer, I am not allowing myself to go to as great of depth in my relationship with Jesus. My overall spiritual experience is lacking.
00:54:15 Fr. John (Ivan) Chirovsky: Eric Ash. yes... thank you for pointing this out.  it's not just because the priest is doing or saying something in secret and we need to drag out the singing to fill the space.  Believe it or not, I've actually heard some people try to explain the Cherubikon in this way.  One does not easily lay aside earthborn cares or replace them with heavenborn ones in order that the King of all may be accepted wholeheartedly.  The body and soul are unruly even in the midst of a good spirit.  And so the majestic and slow singing is meant to help the easily distracted soul (thoughts feelings desires willpower) and unruly body (ever seeking entertainment of self rather than worship of the "Other") submit to the spirit and restore the integrity needed for holistic and healthy worship.  The passions are real and because of them we can so easily miss the Lord Who is ever bending over backwards to be present to us.
00:54:23 Eric Williams: I'm highly distractible, but the Jesus Prayer is great for bringing my attention back.
00:55:57 Mark Cummings: Is adoration still happening or is it disallowed with COVID restrictions?
00:58:03 The Pittsburgh Oratory: It is still happening.
00:58:39 Fr. John (Ivan) Chirovsky: The Jesus Prayer for me as well helps to focus and pay attention.  On the outside it looks as if I'm disrespectful, doing something else, when someone is giving a talk or liturgizing, but in reality, the Jesus Prayer hones and guides my listening skills.  Again this is about listening with heart not just mind or ears.
00:59:14 Eric Williams: Pews really make prostrations difficult. :(
01:00:04 Fr. John (Ivan) Chirovsky: Kneeling in the East is a sign of alienation from God and the desire to repent because of it.
01:02:13 Fr. John (Ivan) Chirovsky: In the East adoration is expressed either by prostrating to the ground with head touching the ground or by standing straight and head erect, almost like at attention in the military,  acknowledging that through his resurrection Jesus has trampled our death by his death and we can now stand restored to life.  
01:02:33 Eric Williams: Nothing reminds me of the countless angels and saints at liturgy with me like walls covered in wonderful icons!
01:20:21 Fr. John (Ivan) Chirovsky: it would appear that govenie in Russia in St Theophan's time also has another meaning.  Sort of like the way people say Kleenex when they want to say tissue paper. In St. Theophan’s time it was a widespread custom in Russia for people to spend the first week of Great Lent preparing to receive Holy Communion on Saturday. This preparation, in Russian was called govenie, and it involved fasting, attending Divine Services, reading prayers (including canons, akathists, etc.), doing prostrations and engaging in other spiritual activities, instead of going to work.  On the Friday of the first week of Lent, people would go to confession. Thus, when St. Theophan mentions the “six days of spiritual creation,” he refers to these first six days of Lent which were a preparation for Holy Communion on St. Theodore’s Saturday.
01:22:57 Mark Cummings: It is my dream to live across the street from church!
01:24:30 The Pittsburgh Oratory: Here is that link again for anyone who joined after Fr. David posted it: http://traditionalorthodoxy.blogspot.com/2010/06/approaching-constant-govenie.html
01:24:37 Katharine Memole: I’ve lived places with church on the public square. when there are feast days people walk out of church snd then celebrate with food, games, fireworks right in the square. it’s hard when the onus of making feast days and liturgical seasons part of daily life is completely on individual families instead of communal.
01:24:54 Mark Cummings: Father - Is there any chance that you can stay on for a couple of minutes after the podcast to discuss your icons?
01:25:47 Eric Williams: Amen, Katharine! It's super HARD.
01:25:52 Margie: Thank you and goodnight.

The Ascetical Homilies of Saint Isaac the Syrian - Homily Seventy-four Part II

Exceptional! This one word alone describes the essence of the section of homily 74 that we read this evening. Isaac begins to show us the subtle ways that our thoughts lead us astray. We often cannot recognize sin as it manifests itself and its many forms. Nor can we recognize the action of God and how He seeks to help us escape it and to escape our own pride. We are stiffnecked and we would rather look anywhere else than into our own hearts to understand the reason why we suffer so.  Isaac shows us how easily we shift the focus on to others and seek to blame them for our state. However, Isaac tells us it is God who holds out in hope, waiting to see if the afflictions that we bear and the cross that manifest itself in our lives will humble us and set us free.  If we would but humble ourselves and allow tears to well up from our heart then God would cast our transgressions into oblivion and raise us up to gaze upon His loving countenance.

Letters of Spiritual Direction to a Young Soul - Letter Thirty-one Part II and Letter Thirty-two Part I

Tonight we picked up halfway through letter 31. Saint Theophan begins to lay out more clearly how Anastasia is to give herself over to her yearning for God and to foster it. Above all she must to embrace life prayer. She is to focus on allowing her heart to grow warm in her love and devotion for God. If she is unable to do this by using the prayer books, in an unrestrained way, she is to use her own words and keep them simple. She is to express her basic need for God, thanksgiving for his gifts, and ask for his protection. No more is needed at the moment.  She should prepare herself for  the time set aside for prayer as well as for the Divine Liturgy by reading the prayers ahead of time and meditating upon them. In this way their meaning will stir up even greater devotion within her heart. She is to memorize prayers to the best of her ability so that they come to her at the moment of need. Likewise, she is to focus on remembering God at every moment while also remembering death. Such a thought will lead her to be careful and to abstain from everything that could possibly poison her life. Pride is to be shunned and she is to make this her primary lesson. Learn this above all, he tells her.
In letter 32 Theophan continues to speak with her about the specifics of the path to a virtuous life. He sets before her the fundamental discipline and asceticism of the fasting periods within the church. He wants her to understand all that is necessary to prepare herself for a worthy reception of the holy Eucharist. She must fast, seclude herself, read and study, repent with all of her heart and with sincere contrition and the desire never to sin again. The Divine Mysteries of Christ are at the heart of our life and Theophan would see her well prepared to receive them.
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00:18:44 The Pittsburgh Oratory: http://orthodoxwayoflife.blogspot.com/2010/03/ongoing-effort-of-fasting-confession.html
00:19:08 Margie: self mastery
00:40:09 Eric Williams: I grew up in that kind of awkwardly motionless Protestant environment. I call those folks the Frozen Chosen. ;) (I can't take credit for that name, though.)
00:56:39 Margie: If you want JOY then you need to put Jesus first, Others second, and Yourself last.
01:19:42 Eric Williams: If I correctly understand the Church Slavonic guide I found, "govenie" sounds like "goh-vyeh-nyi-eh". I'm sure Fr. Ivan would do a far better job. ;)

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The Ascetical Homilies of Saint Isaac the Syrian - Homily Seventy-three and Homily Seventy-four Part I

Once again we are presented with a beauty untold; that is, until recently when it has become accessible to us in the writings of St. Isaac.
We started this evening with Homily 73. Isaac, in a very brief and focused manner, speaks to us about the reason for embracing the exile of the desert. In doing so, one avoids close proximity to those things that could be a source of temptation and sin.  Even being around worldly things can arouse the turbulence of warfare against a soul and allow her to voluntarily be led away into captivity even though no warfare has assaulted her from without. In other words, by living in a world that has become comfortable with sin we can find ourselves with dulled  consciences. We may no longer live with a heightened sense of vigilance but give the evil one the advantage of seeing every manner of drawing us away from God. The poverty of the desert, the exile from the things of this world, extricated the monks from transgressions; it freed them from the passions. In a sense, it gave them the ability to run without impediment, to gird their loins and to seek the Lord without hesitation and without condition or limit.
Moving on to homily 74, Isaac gives us a more studied approach of how we deal with hidden thoughts and the actions and behaviors that can help us. We must begin with the study of the afterlife. We must acknowledge the fact that our life in this world is very brief. Having done so we find within ourselves courage and freedom from fear, every danger, and our impending death; for death we know only brings us closer to God. Such a vision of life helps us to patiently endure afflictions. Of course there is always the temptation put before us to return to our fears, to place ourselves once more in the shackles that once bound us. Cowardice can overcome our minds and we can begin to focus upon the body and its health. We become prey to the fear of losing all that the world can offer us. As always, Isaac’s writing is penetrating and it holds up an image of the desire for God that we might not recognize in ourselves.  To read Isaac is to be humbled.

Letters of Spiritual Direction to a Young Soul - Letter Thirty-one Part I

Tonight we began reading letter 31. Theophan begins to speak to Anastasia about ways of increasing and encouraging her sense of desire for God and her urgency about the practice of the spiritual life. He could already see that there were those around her who were calling into question her practices. So he begins to speak with her about means of keeping herself focused upon God. She must take hold of the fact that we are not long for this world and we will have to give an account for our life. All of this must heighten the sense of urgency she must have and the weight of her actions. He encourages her to engage in spiritual reading and prayer every morning as a means of nourishing herself for the day; just as a person nourishes herself with food. Such reading does not have to be extensive but just enough to hold within the mind and the heart; to act as a spiritual balm that not only brings healing but also protection. Finally, Theophan speaks to her about keeping watch over all of her thoughts. Fundamentally this is where the ascetical life rests and where spiritual battles are fought. Many thoughts come to us throughout the course of the day. We must be attentive to them and how they affect us;  if they do not lead us to God they must be set aside or redirected. He also gives her a simple counsel about keeping a notebook. In this way she will be able to mark down the things that inspire her in order that they might later encourage her when she is struggling. Such a practice also allows one to gauge where the struggle is the greatest and also to see where there has been growth.
 
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Test of chat during the group:
00:25:21 Eric Williams: When you mentioned watching news first thing in the morning, I was reminded of these wise words: "Let listening to worldly news be bitter food for you, and let the words of saintly men be as combs filled with honey." - St. Basil
00:28:12 Eric Williams: There is solid psychological and neurological research supporting the superiority of handwriting over typing for long-term retention of information.
00:28:23 Wayne Mackenzie: In the Eastern Tradition you are encouraged to have a morning and evening Prayer Rule."
00:29:20 Fr. John (Ivan) Chirovsky: … handwriting over typing …. Hmmm very interesting
00:29:58 Jennifer Parisi: Eric, do you have a link to that research? I would like to share it with someone I know.
00:35:47 Eric Williams: A quick search dug this up: "Handwriting shown to be better for memory than typing, at any age" https://bigthink.com/surprising-science/handwriting-memory
00:38:24 Eric Ash: Witness is often better than teaching and always better than arguing 
00:38:37 Jennifer Parisi: Thank you 😊
00:52:08 Mark Cummings: I have closer to the 4 thoughts than the 50,000 thoughts
01:03:27 Eric Williams: I find the Jesus Prayer tremendously helpful for diverting my mind from unworthy subjects.
01:04:16 Margie: How about some Gregorian chat?
01:04:18 Mark Cummings: Can we have some specific recommendations on the Russian music
01:04:28 Mary McLeod: Chants from Valaam!
01:04:40 Wayne Mackenzie: When the thoughts are out of control recite the Jesus prayer..
01:06:53 Fr. John (Ivan) Chirovsky: YouTube has the Jesus prayer sung by monks in the round I use it in the car on the phone on the desktop etc     https://www.youtube.com/watch?v=zXmfvcOU340&list=PLpDitifO6zD8UBi0qUZ5fKYn9HYAzzxWC&index=1
01:08:38 Mark Cummings: Thank you!
01:08:56 Fr. John (Ivan) Chirovsky: the byzantine "angelic greeting" known in the west as "Hail Mary"   100 times   https://www.youtube.com/watch?v=-5EaKrnn3_A&list=PLpDitifO6zD8gNGJ0XvCawWSfCk7jGfCF&index=2&t=659s
01:09:37 Wayne Mackenzie: yes I often will recite the Jesus prayer on you tube as I am involved in different acitvites
01:09:58 Consuelo Haynes: Wow those recommendations are wonderful, thank you
01:13:44 Eric Ash: I remember an anecdote I think from Theresa of Calcutta when asked what she prays for said "I don't pray for anything I listen." and when asked what God tells her in prayer said "He doesn't say anything, he listens." That really helped silence in prayer click for me.
01:13:59 Fr. John (Ivan) Chirovsky: these two links which I gave are sung in Old Church Slavonic albeit in Russian pronunciation.  For Ukrainians like me this is an act of double asceticism: to pray and to hear it "mispronounced"  by Ukraine's northern neighbor who is constantly telling us - and the rest of the world - that Ukrainians are nothing more than "Little Russians"..
01:14:56 carolnypaver: Awesome, Fr. Ivan!
01:15:47 Mark Cummings: Love the quote plus the anecdotes
01:16:37 Fr. John (Ivan) Chirovsky: Thank you, Eric
01:19:07 Eric Williams: The prompting questions help A LOT.
01:20:25 Fr. John (Ivan) Chirovsky: thank you both Erics
01:20:37 Margie: Thank you! Have a wonderful week!
01:20:42 Cathy Y.: thank you!!!
 

The Ascetical Homilies of Saint Isaac the Syrian - Homily Seventy-two Part IV

Tonight we concluded the final paragraphs of homily 72. It is as if Isaac is a bell, constantly ringing out to guide us through the darkness of this world and more importantly to draw us away from the wiles of the evil one. We are often oblivious to the subtle ways that the devil will hunt us down; in things concealed, or contingencies lying hidden in certain affairs, or in places.
In the face of this Isaac, the voice in the desert, cries out that there should be no limit to our willingness to toil for the things of the kingdom. We must start off the journey well and with clarity of purpose. We must ever be using our energy in the time given to us to pursue the life of virtue and to traverse the path of the Cross to its end. We must actively drive away from ourselves any kind of thinking that impels us toward repose. Zeal and eagerness must be fostered not in an equal but greater measure than that which we see given to the pursuit worldly glories or even to mere distractions.

Letters of Spiritual Direction to a Young Soul - Letter Thirty Part II

We continued our reading of letter 30. Once again St. Theophan seems to impress upon Anastasia the need for decisiveness in regard to her choice to live her life for God. Prayer and the pursuit of holiness must become for her an inviolable law. Despite the fact that she has been raised in a pious and faithful family, there are simply far too many things in this world that hold out the promise of comfort and false hope; let alone the temptation that comes to us daily to make ourselves the center of reality.
In order to free her from the grip of such thinking, St. Theophan emphasizes the importance of the remembrance of death and impending judgment. Such things foster the fear of God. This divine fear that inflames our desire for salvation and our desire for God, is the only thing that frees us from the fears and anxieties of this world. This is not an easy thing to embrace.  The traumas of life and the servile fear that form in us a false image of God make us reticent to “enkindle misfortune around ourselves” and rather leads us on a desperate search for worldly, albeit, temporary consolation.
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Text of chat during the group:
00:39:19 Margie: So true about losing sight.
00:49:08 Margie: Sad but true Father David.
00:49:24 Fr. John (Ivan) Chirovsky: agreed
00:56:48 Carol: Is it really “fear?”  Or is it “urgency?”
01:11:25 Fr. John (Ivan) Chirovsky: the fear of the Lord is born from love of the Lord.  if I truly love Him I am afraid of thinking, saying or doing anything that would hurt or diminish my love for Him, damage my relationship with Him.  And so this is not abject or servile fear of God, as in fear of spiders or some such thing.   the Hebrew has two different words one for fear and one for fear of God.   I believe the greek does also.
01:11:33 Fr. John (Ivan) Chirovsky: Proverbs 1:7 The fear of the Lord is the beginning of knowledge; fools despise wisdom and instruction.
01:12:05 Fr. John (Ivan) Chirovsky:  Proverbs 2:4-6 Revised Standard Version Catholic Edition (RSVCE)
4 if you seek it like silver and search for it as for hidden treasures;
5  then you will understand the fear of the Lord and find the knowledge of God.
6  For the Lord gives wisdom; from his mouth come knowledge and understanding;
01:20:53 Margie: I'm having trouble finding the book
01:22:06 Margie: Thank you!
 

The Ascetical Homilies of Saint Isaac the Syrian - Homily Seventy-two Part III

We continued our reading of homily 72. Isaac presents us with a vision of life and the action of grace that is fierce and beautiful at the same time. The grace of God is constantly present to us and she teaches us and allows us to gain experience through the  temptations and trials that we face. She protects us and strengthens us in perfect measure while also letting us know and learn from our own weaknesses. Temptations and trials lead us to cling to God and seek his strength.  Weakness comes upon us when self-esteem leads us to think that we are the source of great things in our own lives. We must be taught by hardship, Isaac tells us.  It is tribulation and affliction that reveal the most to us in life, that draw us into the mystery of the cross and reveal to us the true nature of selfless love. Like Christ, through our suffering we are made perfect. Gradually we come to desire what God desires and will what He wills.
Ironically, it is desperation that reveals to us true hope. Only when we find no hope in the things of this world and we see its empty promises do we come to embrace the hope that comes to us from the hand of God. It is this alone that offers us comfort and it is this that drives us on to seek the Lord above all things.

Letters of Spiritual Direction to a Young Soul - Letter Twenty-nine Part II and Letter Thirty Part I

Tonight we concluded letter 29 and began letter 30. St. Theophan continues to emphasize for Anastasia how one must prepare oneself to act in the embrace of God‘s grace. One must count the costs, as it were, and be decisive; making an irrevocable choice to pursue the divine flame that offers nothing less than transformation or, more specifically, deification. It is only after this long period of preparation and the casting off of the passions that one is prepared to step forward. But once one has embraced the grace of God, holding nothing back, then one is propelled forward. Grace builds upon grace and one moves from glory to glory.
In letter 30, St. Theophan begins to describe for Anastasia the manifestation of this grace externally and internally. What does it look like when a person follows that desire for God to its end and holds nothing back? Theophan chooses not to write about this himself but rather makes use of Saint Marcarius the Great and his Homilies. God raises the soul up to experience something of His own nature, to taste something of the perfection of Love and the desire to draw others, good and bad, into it. It is the fulfillment of Christ’s call to be perfect as our Heavenly Father is perfect. This is not only a command that has been given to us but a gift that we have received. And this gift is not far away and does not belong to an exclusive few but has been offered to everyone and has been received through the gift of baptism. The hidden treasure that is beyond all value lies within the human heart and we we only need to strike the shovel to immediately begin to see gold and silver of the glories and joys of heaven.
 
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Text of chat during the group:
00:45:15 Eric Williams: Free food suckered me into the Oratory. Little did I know my soul was going to be fed along with my stomach. ;)
00:47:25 Mark Cummings: What kind of free food are we talking?
00:48:54 Fr. John (Ivan) Chirovsky: Ezekiel 3
00:49:05 Fr. John (Ivan) Chirovsky: 16 And at the end of seven days, the word of the Lord came to me: 17 “Son of man, I have made you a watchman for the house of Israel; whenever you hear a word from my mouth, you shall give them warning from me. 18 If I say to the wicked, ‘You shall surely die,’ and you give him no warning, nor speak to warn the wicked from his wicked way, in order to save his life, that wicked man shall die in his iniquity; but his blood I will require at your hand. 19 But if you warn the wicked, and he does not turn from his wickedness, or from his wicked way, he shall die in his iniquity; but you will have saved your life. 20 Again, if a righteous man turns from his righteousness and commits iniquity, and I lay a stumbling block before him, he shall die; because you have not warned him, he shall die for his sin, and his righteous deeds which he has done shall not be remembered; but his blood I will require at your hand. 21 Nevertheless if you warn the righteous man not to sin, and he does not sin, he shall surely live,
00:49:34 Fr. John (Ivan) Chirovsky: because he took warning; and you will have saved your life.”
00:57:10 Eric Ash: I think C.S. Lewis had a quote... something involving a bottle of port
00:57:56 Eric Williams: “I didn’t go to religion to make me happy. I always knew a bottle of Port would do that. If you want a religion to make you feel really comfortable, I certainly don’t recommend Christianity.” ― C. S. Lewis
00:58:39 Mark Cummings: Love it
00:58:57 Eric Ash: I knew the other Eric would dig it up
01:13:58 Eric Williams: The commodification and marketing of Christianity brings to mind "The Sacred Canopy: Elements of a Sociological Theory of Religion" by Peter L Berger
01:21:00 Natalie Morrill: Geez, same!
01:22:28 Natalie Morrill: Thank you, Fr. David!

The Ascetical Homilies of Saint Isaac the Syrian - Homily Seventy-two Part II

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.

Letters of Spiritual Direction to a Young Soul - Letter Twenty-eight Part II and Letter Twenty-nine Part I

In our discussion of letter 28 and 29 with St. Theophan, we learn that the embrace of the life of Grace is not something that is done by impulse or passively but involves an unyielding decision to give oneself over to the pursuit of it, enkindling the desire for it, laboring to maintain it and helping it bear fruit. We must see Grace as the most treasured thing and most valuable thing we could possibly possess. This involves acknowledging its presence within us, comprehending the value of grace, desiring with all of our strength to adapt our lives to it, resolving to achieve whatever God desires to accomplish through it, and carrying our decision to reality. We must forget the self and have God and his will as our sole desire. This, St. Theophan tells Anastasia, is only the beginning of the spiritual life. Great patience and constancy are needed; for we are involved in a spiritual warfare that extends to the end of our life. We must have the courage to wage the battle at every moment.

Letters of Spiritual Direction to a Young Soul - Letter Twenty-seven Part II and Letter Twenty-eight Part I

Tonight we began by reading the remainder of letter 27. St. Theophan continues to describe the effects of God’s grace upon a person both spiritually and materially. One is transfigured by the grace of God much as Christ was transfigured on Mount Tabor. Theophan gives examples of saints whose visage was transformed when speaking about God or when praying.
At the end of the letter and in letter 28 Theophan moves to consider the effects of our negligence. Our failure to embrace the gift of God cannot be equated to our setting aside worldly gifts. To fail to embrace the grace of God is tantamount to sacrilege. We are abusing the gift of God and rejecting God himself. Too often we allow ourselves to marginalize the life of faith, to treat it with the lack of desire and interest and not consider the consequence. This is something Theophan is unwilling to do. He’s very clear with Anastasia that our eternal destiny is in question. Like the five foolish virgins in the parable we can neglect to stir the grace of God into flame and keep it alight. The bitterness that we will experience when we see that which is most precious and that which has eternal value slip through our fingers cannot be calculated. The voice of the Bridegroom will pierce our hearts with sorrow when we realize his words of greeting are not for us. As a good spiritual father Saint Theophan does everything in his power to speak to Anastasia about the value of this grace - a value that stands above all other things.

Letters of Spiritual Direction to a Young Soul - Letter Twenty-seven Part I

Tonight we began reading letter 27. It has already proven to be thrilling in the sense that we begin to see the promise and the action of God’s grace in our life. St. Theophan makes it clear that we must make a conscious and deliberate choice to embrace this grace of God fully in our lives. There is no static position. We embrace grace in its fullness or we fall into lukewarmness and lose this great gift.
What grace promises is truly beautiful - perfect harmony and a share in the invincible peace of the kingdom. In a few short paragraphs St. Theophan shows us exactly what the pearl of great price is - - it is the grace of God and the transformation that it brings to our lives and that endures unto eternity.
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Text of chat during the group:
00:50:01 Fr. John (Ivan) Chirovsky: https://blogs.ancientfaith.com/glory2godforallthings/2020/09/15/a-cruciform-providence-3/
00:58:40 Eric Williams: "All your life, you live so close to truth, it becomes a permanent blur in the corner of your eye. And when something nudges it into outline, it is like being ambushed by a grotesque." - Tom Stoppard (Rosencrantz and Guildenstern Are Dead)
01:23:54 Eric Williams: Nothing has helped me understand the amazing patience, love, and mercy of God like becoming a parent. As frustrated as I get when my kids don't choose what's in their best interest or in the interest of right or righteousness, imagine how much more frustrated God must be with us and our rebellions! ;)
01:28:06 Mark Cummings: Thank you!

Letters of Spiritual Direction to a Young Soul - Letter Twenty-six Part II

Tonight we concluded letter 26. St. Theophan continues to drive home for Anastasia the importance of actively embracing the grace of God. The more independent she becomes from the pious setting in which she was raised, Anastasia must be ever more cognizant of the need to embrace the grace of God fully.
Our tendency is to live with one foot in the world and one foot in the spiritual life; that is, to be neither pagan and Christian. Our desire for God and for the grace that He gives us can grow cool as we give ourselves over and become sympathetic to what is worldly and secular. In the face of this, St. Theophan warns Anastasia that she is capable of becoming as vain and passionate as anyone who has no faith. What has been given by God must be guarded and protected as the most precious thing of all and our life and work must be subordinated to it.
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Text of chat during group
00:40:27 Eric Ash: Sometimes when I talk to people who have left the church it is often because of the "witness" of those lukewarm habitual Christians who follow the rituals but don't seem to Love Christ or find freedom in God but just see a task master. This is such a good reminder to be aware of our drift towards the world and our own witness.
00:53:17 Mark Cummings: My grandmother had the same "washing machine"
00:53:34 carolnypaver: I wonder if the advent of the washing machine coincided with Soap Operas on TV.
00:55:08 Edward Kleinguetl: "Soap" referred to the washing detergent
00:55:40 carolnypaver: Wow!
00:56:40 Edward Kleinguetl: Washing detergent was advertised during soap operas and, as you can imagine, why. Housewives would be washing ...
00:57:00 carolnypaver: Very interesting…..
00:58:32 Edward Kleinguetl: "Individualism is the greatest weakness in American culture" (Archbishop Charles J. Chaput).
01:04:03 Wayne Mackenzie: We have identity  politics in Noth America in part due to individualism   and break down of the family.
01:08:21 Eric Williams: Fascinating essay: "Saint Benedict and family life: An original reading of the Rule of St Benedict" by Don Massimo Lapponi OSB (translated by Liam Kelly) A PDF is available for free online.
01:09:36 Scott: https://newsinteractive.post-gazette.com/thedigs/2013/03/18/eucharistic-rally-at-pitt-stadium-attracts-90000/
Photos of the adoration he mentioned.
01:09:57 Scott: And yes, that's Rocco.  The Mercedarians do that in Cleveland still.
01:11:05 Sheila Applegate: The processions of Saints is something I love when I visit other countries. I have vivid memories from Nicaragua and Brazil in particular. 
01:12:05 Eric Ash: My mother in law lived near an eastern orthodox church which has holy days that the entire congregation leaves the church and processes around it outside during parts of the liturgy. Easter 2019 she participated in an Easter divine liturgy. It was amazing to see her as she connected that this thing she watched the congregation do as an outsider and never dreamed she would be a part, became something she actually participated in.
01:13:02 Edward Kleinguetl: I believe Resurrection Matins and Easter Sunday Divine Liturgy is the most beautiful of all celebrations.
01:13:17 Edward Kleinguetl: Easter Vigil comes the closest in the Roman Church.
01:13:20 Wayne Mackenzie: The Christian message has to compete with many voices
01:18:01 Michael Liccione: St. Peter's in Steubenville is regularly packed to the point where people are turned away every Sunday. That happened to me last Sunday.
01:19:03 carolnypaver: The pastor there told me NO one would be turned away???
01:19:29 Mark Cummings: Saint John Cantius in Chicago had to add masses
01:23:35 Edward Kleinguetl: Which is exactly why the great spiritual fathers say to NEVER trust one's own thoughts.
01:24:15 Eric Williams: The Quakers started out as a Christian sect, but because they have no creed and no definitive canon of scripture, they've demonstrated very well that if you don't stand for something you'll fall for anything. At this point they're barely distinguishable from Unitarian Universalists.
01:25:33 Edward Kleinguetl: Why Cardinal Sarah keeps talking about how we are trying to form God into our own image.
01:25:42 Wayne Mackenzie: Byzantine liturgy is very incarnational
01:27:34 Natalie Morrill: Thank you, Father!
01:27:35 Mark Cummings: Thank you!
 

Letters of Spiritual Direction to a Young Soul - Letter Twenty-five Part II and Letter Twenty-six Part I

Tonight we finished letter 25 and began letter 26. Both begin to describe for us the gift of Baptism and the action of God’s grace in our life. At our baptism the action of that Grace remains hidden. But nonetheless God in His providence acts within us to form and shape the mind and heart according to His will. We are strengthened by the support and prayers of our parents and godparents who continue to form and educate us as we grow.
However, St. Theophan warns Anastasia not to become conceited. She indeed has received the greatest of all gifts and for this she should be forever thankful. Yet it is exactly that - - a gift that is to be embraced and fostered. She must seek to set the spark and the flame of God‘s love ablaze. She must not pity herself but strive to cut away all that would prevent growth and transformation.
In letter 26, St. Theophan uses examples from life such as leaven and dough to describe the character and action of grace in our lives. God‘s grace makes all of our actions grow beautiful and sweet in his eyes. The actions of a baptized person may be exactly the same as one living in the world in terms of externals, but they are animated by the perfect love of God that now dwells within them. The simplest act performed by the grace of God takes on eternal value. Anastasia’s present task, then, must be to strive with her while being to embrace this grace in her life and help it to bear fruit that is acceptable to God. She must increase it and multiply it!
 
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Text of chat during the group:
00:37:38 Edward Kleinguetl: • Abba Lot went to see Abba Joseph and said to him, “Abba, as far as I can I say my little office, I fast a little, I pray and meditate, I live in peace and as far as I can, I purify my thoughts.  What else can I do?”  Then the old man stood up and stretched his hands towards heaven. His fingers became like ten lamps of fire and he said to him, “If you will, you can become all flame.”
00:46:19 Mark Cummings: We all should celebrate our baptismal day rather than our birthday...even a worm has a birthday!
00:54:52 Fr. John (Ivan) Chirovsky: In the East, since one used to receive one's name from the saint being celebrated on the day on which you were born, there arose the custom of celebrating one's "Name's Day" but the emphasis was on one's patron saint not on one's birthday.  Since, in the Byzantine tradition, there's a pre-baptismal prayer by which a guardian angel is assigned to the catechumen, that day was called the "Day of One's Angel".  Often the two days coincided and so, today, in post Soviet societies, they often forget the "Name's Day" aspect and remember only the "Angel's Day", a rather sad reduction from the original connection to baptism....  
01:19:32 Mark Cummings: Thank you!
01:19:39 Fr. John (Ivan) Chirovsky: Pope John XXIII: Do what you do....

Letters of Spiritual Direction to a Young Soul - Letter Twenty-four Part II and Letter Twenty-five Part I

I think most would agree that tonight‘s reading was both beautiful and jarring. St. Theophan makes it very clear to the young Anastasia that to put on the new life that Christ won for us means to engage in a spiritual battle. Our zeal for the Lord and our desire to overcome vanity and the passions will mean that we must be ruthless in cutting those things out of our life that lessen our zeal for God or potentially lead us into sin. From this Anastasia is meant to understand that there is nothing more important than our relationship with God.
Theophan emphasizes this further in letter 25 and begins to speak to Anastasia about the dignity of the one who is baptized. The gift that we receive in baptism changes everything about us and the quality of all that we do. Every action, every word, every thought, becomes freighted with destiny because every thing now is a reflection of our unity with God and His Spirit dwelling within us. Nothing we do is insignificant. Even the smallest chore done with love and in union with the Spirit endures unto eternity.
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Text of chat during the group:
00:11:52 Mark Cummings: Hello
00:13:48 Davrey Jore: Hi Fr. David... Hi Everyone
00:33:29 Fr. John (Ivan) Chirovsky: Matthew 10:36 and a man’s foes will be those of his own household. 37 He who loves father or mother more than me is not worthy of me; and he who loves son or daughter more than me is not worthy of me; 38 and he who does not take his cross and follow me is not worthy of me. 
00:36:55 Fr. John (Ivan) Chirovsky: Luke 14:25 Now great multitudes accompanied him; and he turned and said to them, 26 “If any one comes to me and does not hate his own father and mother and wife and children and brothers and sisters, yes, and even his own life, he cannot be my disciple.[a] 27 Whoever does not bear his own cross and come after me, cannot be my disciple
00:37:37 Eric Williams: When I was confirmed as a Lutheran, there was a lot of emphasis on "down religion" (God coming down to us), which was contrasted with "up religion" (us trying to approach God). Asceticism would probably be regarded by my former fellow Lutherans as "up religion", possibly as a sort of heretical "salvation by works". 
00:49:41 carolnypaver: “….that we might not despair, nor become despondent, but with great confidence submit ourselves to Your Holy Will which is love and mercy itself.” ~ St. Faustina
00:54:16 Edward Kleinguetl: That and St. John Chrysostom's treatise "On the Priesthood."
01:01:08 Edward Kleinguetl: I thought it was the Rubicon?
01:07:38 Eric Williams: There was mention of prayers before receiving the Eucharist. This one, by St. Thomas Aquinas, is very good: Almighty and Eternal God, behold I come to the sacrament of Your only-begotten Son,  our Lord Jesus Christ. As one sick I come to the Physician of life; unclean, to the Fountain of mercy; blind, to the Light of eternal splendor; poor and needy to the Lord of heaven and earth. Therefore, I beg of You, through Your infinite mercy and generosity, heal my weakness, wash my uncleanness, give light to my blindness, enrich my poverty, and clothe my nakedness. May I thus receive the Bread of Angels, the King of Kings, the Lord of Lords, with such reverence and humility, contrition and devotion, purity and faith, purpose and intention, as shall aid my soul’s salvation.
01:07:41 Eric Williams: Grant, I beg of You, that I may receive not only the Sacrament of the Body and Blood of our Lord, but also its full grace and power. Give me the grace, most merciful God, to receive the Body of your only Son, our Lord Jesus Christ, born of the Virgin Mary, in such a manner that I may deserve to be intimately united with His mystical Body and to be numbered among His members. Most loving Father, grant that I may behold for all eternity face to face Your beloved Son, whom now, on my pilgrimage, I am about to receive under the sacramental veil, who lives and reigns with You, in the unity of the Holy Spirit, God, world without end. Amen.
01:10:35 Fr. John (Ivan) Chirovsky: Chrysostom's Liturgy: Prayer of priest during Cherubimic Hymn: "No one bound by carnal desires and pleasures is worthy to approach or to  draw near You, or minister to You, King of glory. For to serve You is great and awesome, even to the heavenly powers.  And yet, because of Your love for mankind - a love which cannot be expressed or measured - You became man, unchanged and unchanging,   You were appointed our High Priest and as Master of all, handed down the priestly ministry of this liturgical and unbloody sacrifice. ...
01:10:56 Fr. John (Ivan) Chirovsky: … You alone, O Lord, our God, have dominion over  heaven and earth.  You are borne on the throne of the Cherubim;  You are  Lord of the Seraphim and King of Israel.  You alone are holy and rest  in the holies. I implore You, therefore, Who alone are good and ready to listen: look upon me, Your sinful and useless servant;  cleanse my heart and soul of the evil that lies on my conscience.  By the power of your Holy Spirit enable me, who am clothed with the grace of the priesthood, to stand before this, Your holy table and offer the sacrifice  of Your holy and most pure Body and precious Blood....
01:11:41 Fr. John (Ivan) Chirovsky: ... Bending my neck, I approach and I petition You:  turn not Your face from me nor reject me from among Your children, but allow these gifts  to be offered to You by me, Your sinful and unworthy servant.  For it is You Who offer and You Who are offered; it is You Who receive and You Who are given, oh Christ our God;  and we give glory to you, together with your eternal Father, and your most holy, good, and life-giving Spirit, now and ever and unto the ages of ages. Amen."
01:21:17 Sheila Applegate: One of my least favorite lines!
01:22:19 Fr. John (Ivan) Chirovsky: Litany of Humility O Jesus, meek and humble of heart, Hear me. From the desire of being esteemed, Deliver me, O Jesus. From the desire of being loved, Deliver me, O Jesus. From the desire of being extolled, Deliver me, O Jesus. From the desire of being honored, Deliver me, O Jesus. From the desire of being praised, Deliver me, O Jesus. From the desire of being preferred to others, Deliver me, O Jesus. From the desire of being consulted, Deliver me, O Jesus. From the desire of being approved, Deliver me, O Jesus. From the fear of being humiliated, Deliver me, O Jesus. From the fear of being despised, Deliver me, O Jesus. From the fear of suffering rebukes, Deliver me, O Jesus. From the fear of being calumniated, Deliver me, O Jesus. From the fear of being forgotten, Deliver me, O Jesus. From the fear of being ridiculed, Deliver me, O Jesus. From the fear of being wronged, Deliver me, O Jesus. From the fear of being suspected, Deliver me, O Jesus. That others may be loved more than I, Jesus, grant me the grace 
01:23:21 Fr. John (Ivan) Chirovsky: That others may be loved more than I, Jesus, grant me the grace to desire it. That others may be esteemed more than I, Jesus, grant me the grace to desire it. That, in the opinion of the world, others may increase and I may decrease, Jesus, grant me the grace to desire it. That others may be chosen and I set aside, Jesus, grant me the grace to desire it. That others may be praised and I go unnoticed, Jesus, grant me the grace to desire it. That others may be preferred to me in everything, Jesus, grant me the grace to desire it. That others may become holier than I, provided that I may become as holy as I should, Jesus, grant me the grace to desire it. by Merry Cardinal del Val, secretary of state to Pope Saint Pius X from the prayer book for Jesuits, 1963
01:27:05 Natalie Morrill: Thank you Fr.!

Letters of Spiritual Direction to a Young Soul - Letter Twenty-three Part II and Letter Twenty-four Part I

What a beautiful group it was tonight. We finished letter 23 and began letter 24.  St. Theophan continues to discuss with Anastasia the nature of spiritual zeal and its impact upon our souls. It is the fire that purifies us and it also gives us perseverance and diligence in the pursuit of the things of God. 
This zeal leads to a renewal of the mind and a renewal of the spirit by grace. It leads us to renounce our sins and the affairs of the world; encouraging us to seek to make our lives a living sacrifice - holy and acceptable to God.
In letter 24, St. Theophan begins to lead Anastasia into a vision of what setting aside the old person and putting on Christ looks like. It involves a willingness, in love, to give ourselves over to the workings of grace and also to labor for it ourselves. We have been given all that we need to perform the surgery necessary to remove all vanity and passions in the soul. In this we must have the greatest courage and not pity ourselves. God will not force us to take this path but invites us to willingly give ourselves over in love.
This link will take you to a PDF of the text referenced (and written) by Fr. Chirovsky during the group. 
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Text of chat during the group:
00:44:49 Eric Williams: Also, the Campus Crusade for Christ organization rebranded and now goes by Cru. They might still be around, but under that new name.00:46:10 Adrienne DiCicco: My sister's in Cru on her campus. I'm a little skeptical, but it seems like it may just be a step in her faith journey.01:00:23 Wayne Mackenzie: If you have a copy of the Orthodox study bible, the footnote expands on the comments made by Fr, Ivan. Romans 12: 1-201:17:50 Daniel Allen: i over analyze everything01:21:29 Ren's Kingdom of Neatness and Organization: Bless you prison, bless you for being in my life. For there, lying upon the rotting prison straw, I came to realize that the object of life is not prosperity as we are made to believe, but the maturity of the human soul.”01:25:07 Edward Kleinguetl: Thank you, Ren01:26:23 Fr. John (Ivan) Chirovsky: i have sent the article which I wrote on Romans 12:1 to Fr David.

Letters of Spiritual Direction to a Young Soul - Letter Twenty-three Part I

Tonight we started letter 23. Saint Theophan had just spoken to Anastasia about what it is to rise from the fallen state of sin and what has been revealed to us in Christ. It is for this that we must have a strong zeal and embrace it with true joy. 
In this letter St. Theophan maps out for Anastasia the different kinds of zeal. Spiritual zeal is focused on pleasing God and the pursuit of salvation. Intellectual zeal is the pursuit of any number of temporal goods and works. These are not evil but rather a part of life.  Yet we can give them disordered attention and energy that takes away from our relationship with God. More dangerous still is the zeal for Vanity and for Evil itself. These must be rejected altogether for they entrench a person in sin and darken the conscience. Zeal is not simply an emotion but rather the fervor of the Saints driven by the grace of God which is the fruit of their baptism. So it must be for us.
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Text of chat during the group:
00:44:24 Fr. John (Ivan) Chirovsky: The biblical account calls Barnabas “a good man, full of the Holy Spirit and of faith” (Acts 11:24).   In the Byzantine tradition when the priest reunites the Body of Christ with the Blood of Christ in the chalice as a sign of the Resurrection, he says "Fullness of the Holy Spirit" as he drops a portion of the Lamb-the Body into the Blood.  And then  the priest blesses hot water (which the deacon will pour into the chalice) with the words which are intentionally of a double meaning in Greek or Old Slavonic but in English it's either "Blessed is the warmth/zeal/fervor of your "holies" (saints)."  and then when the deacon pours it the priest says, "the warmth/zeal/fervor of faith, full of the Holy Spirit."  And so the Holy Spirit restores life where there is death, and our risen Lord Himself is the source of zeal/fervor in the saints, ie the baptized.  "Without me you can do nothing" John 15:5 00:45:57 Carol Nypaver: Thank you for the insight Fr. Ivan!01:23:23 Eric Williams: One of the hardest things for me, with respect to maintaining zeal, is separation from fellow faithful, orthodox Christians. Even before COVID-19, it seemed like we were few in number and scattered. I've found this especially challenging as a father. It's hard to raise children in the faith when they're not surrounded by good examples. Those examples, ideally, would be around in every aspect in life, and not just at liturgies.01:24:15 Fr. John (Ivan) Chirovsky: Eric, agreed

Letters of Spiritual Direction to a Young Soul - Letter Twenty-two Part II

Tonight we concluded letter 22 of Saint Theophan to the young Anastasia.  Theophan focuses, in this final section of the letter, on zeal for the Lord. God has acted for our salvation and offers us the fullness of His life and love - His grace. He has given us His Spirit to create within us the right disposition to receive His grace. 
That disposition is repentance. We see something of the hopelessness of our sin and in that moment we also become able to see and grasp the depth of God‘s love and mercy.  Yet, in the face of all this, God awaits our consent. We must yield ourselves to the Spirit’s action. God does not force Himself upon us; love must be embrace freely. This freedom means acknowledging the efficacy of the form of salvation put before us, desiring to be saved and a complete willingness to do in sincerity whatever is asked of us.  
This is the path of salvation. When a person sees and embraces this reality an experience of calm comes to them. Once divine grace is established within us, our response, though weak, suddenly becomes all-powerful and knows no impediment and overcomes everything.
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Text of chat during the group:
00:42:14 Edward Kleinguetl: For God, all things are possible.00:49:37 Fr. John (Ivan) Chirovsky: Lord, I believe, but help my unbelief.   (with a gentle reminder that this is revealed to us in the biblical way, many centuries before rationalism separated that which was meant to be whole.  So, belief is not something we do with our cogitating mind, alone.  We are to believe holistically with entire being comprised as it is of body, soul (desires, feelings-willpower, emotions and thoughts) and spirit (heart).)   This is also how we ought to repent, or surrender to God, etc.00:51:13 Carol Nypaver: Thank you, Fr. Ivan!  So many accuse Catholics of “blind faith.”00:51:51 Patrick Kiechlin: The Divine Liturgy is so incredibly beautiful.  00:55:49 Wayne Mackenzie: It appeals to all the senses00:56:53 Patrick Kiechlin: Indeed.  It is truly Heaven on Earth.01:18:42 Carol Nypaver: Sorry—I tried to unmute.  What about St. Paul’s conversion?  It seemed there was no movement of his will toward the Lord, but was totally the work of God.  So——when we pray for the conversion of our loved ones, can such a radical conversion occur without their direct “consent?”01:21:10 Carol Nypaver: Awesome! Thank you.01:23:07 Sheila Applegate: A misdirected love that God directed.01:26:14 Fr. John (Ivan) Chirovsky: Paul experienced the Resurrected Lord and not as an intellectual idea but revealed in His Body the Church.  Acts tells us Paul was secluded for three years after.  I like to think he hits the scrolls to reevaluate his thoughts in light of his experience.01:26:52 Fr. John (Ivan) Chirovsky: a crucifixion of self as it were

Letters of Spiritual Direction to a Young Soul - Letter Twenty-two Part I

Tonight we began reading letter 22 of St. Theophan to Anastasia. He begins to speak to her about the redemptive uplifting a fallen man. Yet once again the Saint works very hard to help her understand the fundamental truths behind the life that she has been called to live. Without understanding these things all else will be wanting.  In particular he wants her to understand that it is the Holy Trinity that is active in the restoration of man.  God has revealed Himself fully to us; He has drawn back the veil and allowed us to see the depths and intimacy of Love. 
This restoration is something far greater than the forgiveness of sins; rather it is being drawn into the very life of the Holy Trinity. The Holy Spirit sets things in motion within us and prepares us to be that faithful dwelling place of God. Yet, this gift must be paired with the revelation of the Good News of the mercy and self-emptying love of God; that while we were yet enemies of God, He gave us His only begotten Son in order that we might have life and have it in all of its fullness. A person must be struck with fear and awe at this reality. They must be shaken to their very foundation. Only by seeing our complete unworthiness of this reality and the depth of our sin can we also come to see the preciousness and the value of the gift that we have received. Only then will we give our lives over fully - as God has given Himself to us.

Letters of Spiritual Direction to a Young Soul - Letter Twenty-one

Tonight we read the 21st letter of the Saint to the young Anastasia. In many ways this is the most touching and beautiful of letters and yet also the most simple in its content. St. Theophan lays out for Anastasia the path that God has opened for us to reunion. He want her to understand that everything has already been set before us. We do not, and must not, seek to fashion a path for ourselves or devise a plan of our own hands. It is His yoke and burden that we must take upon ourselves because it alone is perfectly fit to lift us up and heal us. God has given us all. Better yet, He has given us everything – the perfect love of His only begotten Son and the gift of His own Spirit. We are given something far greater than the original innocence of Adam and Eve. We are given a share in the very life of God and all that He asks is that we receive it with humility and gratitude. Our responsibility is simply to embrace His will and providence and to remove any obstacles that may be an impediment to the work of this grace in our lives. If one were to sum up this letter it would be “All is Grace” - grace that must be received with a childlike faith.
 
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Text of chat during the group
Fr. John (Ivan) Chirovsky: regarding eastern Christian use of the word "passion". In 375 AD, Archdeacon Evagrius of Pontus (c. 346-399) developed a comprehensive list of eight evil assaulting “thoughts” (Greek: logismoi).  Through the centuries this was systematized in the East by various saints, mostly St. Maximos the Confessor (590-662).  The assaulting  “thoughts” act on and overcome people, becoming habits or compulsions of thinking, feeling-willing, and desiring over which we end up having little or no control.  At this point, the “thoughts” are said to have become “passions” (Greek: pathеа).  A “passion” (from pathos in Greek) is any deadly obsession that seems to be beyond our ability to control, let alone to recognize, in ourselves.  Thus, a passion is any spiritual “cancer”, or “death-bearing” and “soul-corrupting” sin.  The Greek word “pathos” can also mean - and be translated as - “suffering, desire, energy, zealous activity, craving”, depending on its context.
Fr. John (Ivan) Chirovsky: In the East, the passions are a distortion, deprivation or misdirection of the intellective, appetitive and incensive powers of the soul.  See Tables at: http://ocampr.org/wp-content/uploads/2011/03/the-christian-ascetic-tradition-on-dejection-and-despondency-david-holden-2004.pdf.  The “passions” enslave us and thereby are the chief cause of our sufferings.  In liberating us from sin and the effects of sin, our Lord delivers us from our passions as well as the pain which they cause. 
Fr. John (Ivan) Chirovsky: St. Gregory the Dialogist (Pope of Rome from 590-604) would revise Evagrius’ list to form what, in the West, is today more commonly known as “the Seven Deadly Vices”, or Sins.  [Also in the West, the current edition of the Catechism of the Catholic Church, for example §1767, uses the word “passion” to indicate something that is morally neutral, merely a strong feeling or emotion, and thus not sinful - unlike the way that the word “passion” is used in the East.]  Those Eastern Church Fathers, whose works were written between the 4th and 15th centuries and collected and published in the Philokalia-Добротолюбіє, list “by name a total of 248 passions and 228 virtues” (see English language edition, page 205, Volume 3).
Fr. John (Ivan) Chirovsky: St. John “of the Ladder” (Climacus, 579-649) was of the opinion that although the passions (пристрасті) were not directly created by God, they are still naturally good, except for akedia-listlessness, despondency.  In Step 26, 156, of his Ladder of Divine Ascent, he writes: “Nature gives us the seed for childbearing, but we have perverted this into fornication.  Nature provides us with the means of showing anger against the serpent, but we have used this against our neighbour.  Na¬ture inspires us with zeal to make us compete for the virtues, but we compete in evil.  It is natural for the soul to desire glory, but the glory on high.  It is natural to be over¬bearing, but against the demons.  Joy is also natural to us, but a joy on account of the Lord and the welfare of our neighbour.  Nature has also given us resentment, but to be used against the enemies of the soul.  We have received a desire for food, but not for profligacy.”  
Fr. John (Ivan) Chirovsky: It is when we use our free will to misdirect the passions from the good towards the evil, that we allow the passions to gain control over us.  This, in turn, is how the thieves, or demons, are empowered by us to rob us of eternal life.  A helpful passage on this latter point regarding what demons do, is to be found in the homily at: https://www.holycross-hermitage.com/blogs/articles-sermons/sermon-for-the-sunday-of-st-john-climacus-2017

Letters of Spiritual Direction to a Young Soul - Letter Twenty

Tonight we concluded letter 20, where the Saint leads the young Anastasia to a deeper understanding of the nature of the Fall and the illness that arises from it. Again St. Theophan reflects with her on the experience of Adam and Eve. They turn away from God in a way that is blasphemous and hostile. They deny His benevolence and seek for themselves self-rule; embracing the illusion that they can become gods.  St Theophan tells Anastasia that God will not violate their self-rule but rather allow them to experience the consequence of their own freedom. They become self-absorbed and for the first time the phrase “I myself” is used.  The order of life and the order within the soul is perverted. The passions become, as it were, inbred and take over the soul like a horde of approaching enemies. We must have no illusion that this is anything but an illness. Furthermore, we must understand that we’ve been overcome by alien tyrants and we set aside our dignity for the worst kind of slavery. We have set aside hope and joy for what promises only darkness and sorrow.
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Text of chat during the group:
Fr. John (Ivan) Chirovsky: The Struggle With Passions by I.M. Kontzevich
Fr. John (Ivan) Chirovsky: describes the stages from first being a thought to becoming a passion or vice.
Fr. John (Ivan) Chirovsky: you can access it at http://orthodoxinfo.com/praxis/struggle.aspx
Fr. John (Ivan) Chirovsky: the official catechism of the Ukrainian Catholic Church, Christ Our Pascha identifies five stages but numbers and discusses them slightly differently than I M Kontsevich above. this catechism can be accessed at
http://catechism.royaldoors.net/catechism/ see paragraphs 788 thru 795
Wayne Mackenzie: That we might spend the rest of our life in peace and repentance, let us ask the Lord. from the Divine Liturgy of St John Chrysostom
Mary McLeod: Aquinas also describes the punishment for the fall very similarly (Summa II-II): But inasmuch as through sin man's mind withdrew from subjection to God, the result was that neither were his lower powers wholly subject to his reason, whence there followed so great a rebellion of the carnal appetite against the reason: nor was the body wholly subject to the soul; whence arose death and other bodily defects. For life and soundness of body depend on the body being subject to the soul, as the perfectible is subject to its perfection. Consequently, on the other hand, death, sickness, and all defects of the body are due to the lack of the body's subjection to the soul. It is therefore evident that as the rebellion of the carnal appetite against the spirit is a punishment of our first parents' sin, so also are death and all defects of the body.
Fr. John (Ivan) Chirovsky: in his work On the Incarnation St Athanasius the Great was of the opinion that humanity would devolve figuring out new and better ways of sinning, ways for the body and soul to rebel against the God-intended ascendency of the spirit.
Wayne Mackenzie: Gender Ideology is a good example.
Joe and Larissa: Bl Fr Alexander Schmeman. - life is about how we deal with what we are dealt
 

Letters of Spiritual Direction to a Young Soul - Letter Nineteen

Tonight we read the 19th letter of the Saint to the young Anastasia and the beginning of the 20th. Theophan finally comes to the point of describing for her the seed of inner confusion that we experience as human beings, our ancestral sin. We struggle with a disordered state, a disease, that has become deeply rooted within us and given rise to the worst of destructive forces - the passions. It is not natural! In other words,  God has not created us in this fashion. Our forebearers took a path that led them away from God and, as it were, casts the gifts that He had bestowed upon them back in His face. They treated God not as benevolent and loving but as an obstacle to their happiness. The loss was immeasurable. Theophan wants Anastasia to have as her deepest conviction the fact that  this disorderliness is not what God intended. She must fight against the view that there is no hope for a cure, that there is no hope for the dignity of the humanity to be restored. This must be our fight as well. The passions destroyed our consciousness of self and freedom. In the face of this we must make our one goal in life to abide in God in every way and to rejoice in Him alone.
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Text of chat during the group:
00:47:43 Mary Schott: Is it not "natural" because the loss of preternatural gifts?
00:52:24 Eric Williams: If you want to read a saint who doesn't make *anything* sound easy, I highly recommend Ephraim the Syrian. :)
00:59:46 Fr. John (Ivan) Chirovsky: I think that "loss of preternatural gifts" is a western term or concept. Generally speaking Eastern Christian authors speak or write from the point of view that sin makes us sub-natural whereas holiness is natural to the human condition. One has to translate in the back of one's mind ... in the west the term "supernatural" is used where Easterners use "natural", and the western "natural" is "sub-natural" in the East.
01:08:45 Joe and Larissa Tristano: Fr John, agreed, amartyia, Greek for sin means to “miss the mark” - the passions are birth defects of the soul
01:08:53 Fr. John (Ivan) Chirovsky: ...and so, in the East, a "sub-natural" human being is thus "sub-human" or "inhumane", and the holy person is "natural" and "human".
01:09:10 Joe and Larissa Tristano: Yes! Christ being THE Human!
01:09:19 Fr. John (Ivan) Chirovsky: exactly!!!
01:15:09 carolnypaver: Holy gifts to holy people….
01:21:18 Mary McLeod: Thanks everyone!
 

Letters of Spiritual Direction to a Young Soul - Letter Eighteen Part II

Tonight we concluded letter 18 to the young Anastasia. The Saint works very hard to help her understand what the “one thing needful” for us is as Christian men and women. We must subordinate all things to the spiritual and in doing so this brings about a kind of harmony within the person; a harmony of thoughts, feelings, desires, undertakings, relationships, and pleasures. Simply put the St. Theophan tells us, this is “Paradise”. It is to live in the peace and the love of the kingdom. It is this that we must guard and protect and we must learn the ways that such harmony can devolve into disorder. While there can be external influences that disrupt our lives, Saint Theophan warns Anastasia this sympathy for the things of the world already exists within us in a subtle fashion. The disorder and confusion that we experience within is fed by the turbulence of the world and then once again re-enters the human heart. But make no mistake, he states; it begins within and with a predisposition toward sympathy with the things of the world. It is the nature of the interior disposition and its origin that Theophan will discuss in the next letter.
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Text of chat during the Zoom meeting:
01:04:21 Fr. John (Ivan) Chirovsky: just a reminder: "how to form an orthodox Christian conscience" would help us to understand the things that St Theophan and his contemporaries would have taken for granted as familiar to members of a a devout Christian family.....
http://www.pravmir.com/how-to-form-an-orthodox-conscience/#ixzz3e6KPm2PA
 

Letters of Spiritual Direction to a Young Soul - Letter Seventeen Part II and Letter Eighteen Part I

Tonight we completed letter 17 and began letter 18 of the Saint to the young Anastasia. Once again St. Theophan works very hard to keep the young woman focused, so that she does not lose sight of the simple yet comprehensive view of the Christian life and fidelity to the gospel. 
 
God is served and loved in what is right before us and in those that He has put along our path. There is no station in life, no set of circumstances where God is absent. We must not think in an abstract way about our faith but rather seek to embrace the smallest things with love, seek to receive the grace of God in the smallest actions with gratitude. As the Gospel tells us, God entrusts us with small things and when we have embraced these with love and fidelity only then will He entrust us with greater things. There’s a kind of hubris that we fall into as Christians in imagining ourselves doing great things or extraordinary things as the Saints. We don’t realize that the sanctity is found simply in mortifying our own will, and setting aside our ego. Love begins at home and in caring for those standing before us. 
 
All of us must hold onto the “one thing needful” - to subordinate all things to the spiritual. It is the love of God that orders all loves. It is the desire for God that orders all other desires and brings us to experience the joy of the kingdom.
 
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Text of chat during the Zoom meeting:
 
00:34:10 Eric Williams: Theophan's description of individuals doing what they ought having great effect in aggregate reminds me of Smith's Invisible Hand acting in markets. "By pursuing his own interest [an individual] frequently promotes that of the society more effectually than when he really intends to promote it. I have never known much good done by those who affected to trade for the public good."
00:38:12 Louise Alfer: Some of the greatest saints were porters...St. Andre and Solanus Casey
00:39:59 Eric Ash: I remember also reading of saints in Europe that dreamed of being sent to mission in the New World but were kept to minister in their home countries instead. Seems to have worked out, they became saints after all
00:45:55 Eric Williams: "But seek ye first the kingdom of God, and his righteousness; and all these things shall be added unto you."
00:47:54 Fr. John (Ivan) Chirovsky: Eric, that was the gospel last sunday in the Byzantine lectionary (Third Sunday after Pentecost) with the epistle from Romans helping to define God's righteousness.
00:57:48 Eric Ash: Maybe I'm the only ignorant one that had to look it up but darning a sock is to repair a hole usually by sewing by hand.
00:59:25 Natalia Wohar: On this topic of saints, I recommend a recently released movie called A Hidden Life about Blessed Franz Jagerstatter : )
01:04:20 Ren's Kingdom of Neatness and Organization: Active love is a harsh and fearful thing compared with love in dreams. Love in dreams thirsts for immediate action, quickly performed, and with everyone watching. Indeed, it will go so dar as the giving even of one’s life, provided that it does not take long but is soon over, as on stage, and everyone is looking on and praising. Whereas active love is labor and perseverance, and for some people, perhaps, a whole science. - Father Zosima, The Brothers Karamazov, Fyodor Dostoyevsky
01:04:42 Eric Williams: Who says we don't run out screaming? ;)
01:07:46 Eric Williams: Man, this group really serves as a necessary examination of conscience. Being patient and gentle, loving people who are difficult to love, is a major struggle for me. As anyone who knows me is aware, so is biting my tongue.
01:08:26 carolnypaver: Group Spiritual Direction.
01:17:48 Katharine: P.S. I'm guessing the bookbinder girls were doing pro bono (or very poorly paid) work to manufacture pamphlets or tracts containing progressive ideas/propaganda instead of supporting their mothers.
01:18:52 carolnypaver: Thank you, Katharine!
01:19:54 Mary McLeod: Thanks everyone!

Letters of Spiritual Direction to a Young Soul - Letter Sixteen Part II and Letter Seventeen Part I

More than anything, letters 16 and 17 reveal to us the heart of St. Theophan. He wants the young Anastasia to be free and her heart to be filled with the peace, the complete peace of the kingdom. Before he teaches her anything about the life of prayer or establishes any rule for her to follow, he wants her to grasp the fact that God is part of her life at every single moment and everything that she does, no matter how small, so long as it is done in love, is pleasing in the eyes of God. How different our lives would be if we could even live this for a single day and taste the sweetness of this peace!  How full our lives would be if we could engage even in the most menial tasks with the freedom of love, eternal love!

Letters of Spiritual Direction to a Young Soul - Letter Sixteen Part I

Tonight we started reading letter 16 to the young Anastasia. The Saint works very hard to bring this young woman to clarity about the true goal of life. One might even say that he is stern or sarcastic with her and in his humor. But he wants her to know the precious gift and the freedom of living for God completely and understanding that we do not have to torture ourselves by asking what we should do in this life. It is perfectly clear, our goal is God and living in accord with His will and coming to share in His eternal life. This is so simple and comprehensive that there’s a part of us, I think, that fears it, to have our life guided by one thing, the desire for God.
 
We tend to live our lives in the abstract, what needs to be done out there, what great thing can I be doing or accomplish, what will give me identity and purpose in this world. When this happens we lose sight of our dignity and destiny in Christ. We are made for the kingdom. We are made to be sons and daughters not of this world but of God.
 
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Text of chat during the Zoom meeting:
 
00:30:27 carolnypaver: When he says someone has opened her eyes, it sounds kind of like Adam and Eve after they sinned. Is that what he is referring to?
00:37:04 Fr. John (Ivan) Chirovsky: I thought it was a little sarcastic. She's saying she's vegetating at home, doing nothing important, whereas in reality she was learning how to practice holiness and the virtues within the home environment and duties of interacting with family, so in saying "only now has someone opened your eyes" St Theophan is sort of like imitating God when God said to Adam and Eve, "O you're naked, but who told you that you were naked?"
00:38:43 carolnypaver: Thank you!
00:43:41 Eric Williams: Perhaps I misheard, but I don't think you have the Latin meaning of "infatuate" right. It means "to make foolish", from the adjective "fatuus", "foolish". If I misheard you, I apologize.
00:44:56 carolnypaver: If I say it enough times it MUST be true!
00:47:01 Chad Whitacre: “Long ago, fatuous meant "illusory," after ignis fatuus, the strange light (literally "foolish fire") that sometimes appears at night over marshy ground. The word's Latin root - the fatuus we see in ingis fatuus - is also behind the word infatuate, which once meant "to make foolish," but which now usually means "to inspire with foolish love or admiration."
00:47:21 Chad Whitacre: https://www.merriam-webster.com/words-at-play/top-10-sophisticated-insults/fatuous
00:48:08 Eric Williams: I was right! :P
00:48:27 Natalia Wohar: To Eric’s credit, the word “foolish” is in the definition haha
00:48:36 Adrienne DiCicco: But not entirely, Eric! :-P
00:48:46 Eric Ash: Than an additional thousand in thanks for being right
00:48:49 Fr. John (Ivan) Chirovsky: Acquire the spirit of peace and thoudans will be saved around you.
00:48:53 Fr. John (Ivan) Chirovsky: http://orthochristian.com/63166.html
00:49:07 Mary Schott: But isn't is considered foolish to follow that foolish/fake light?
00:49:43 Mary Schott: both meanings are not mutually exclusive, but rather jointly exhaustive
00:49:49 Katharine Memole: Fr. David and Eric are both right. :)
00:58:12 Mary McLeod: This reminds me of the part of the Screwtape Letters where the head demon says that the person must always be drawn to think of the future or the past, but never the present, so that they will miss all the grace God gives in the moment.
01:09:39 Eric Ash: There is a widely quoted Saint Teresa of Calcutta saying that goes, “If you want to bring peace to the whole world, go home and love your family.” Which is actually a paraphrase of a quote from her Nobel Peace Price acceptance speech “And so, my prayer for you is that truth will bring prayer in our homes, and from the foot of prayer will be that we believe that in the poor it is Christ. And we will really believe, we will begin to love. And we will love naturally, we will try to do something. First in our own home, next door neighbor in the country we live, in the whole world.”
01:12:32 carolnypaver: Christ has become a “virtual reality.”
01:12:33 Natalia Wohar: We should start meeting outside in the grass at the Oratory or in front of Cathy
01:12:39 Wayne Mackenzie: To make room for God, we need to learn to say no. So much of our businesses is the fear of our own death.
01:14:47 Scott: Everyone just wants Eric doing penance.

Letters of Spiritual Direction to a Young Soul - Letter Fifteen

Tonight we read St Theophan’s 15th letter to the young Anastasia. He encourages her to plant the things that he has taught her deep within her heart.  She will not only find comfort in these things but encouragement and support for what lies ahead.
 
St. Theophan begins to introduce Anastasia to the life of prayer. But he does not begin with the discipline itself or specific practices. Rather, he speaks to her of the radical and instantaneous connection that one has with the Angels and the Saints. The moment a prayer is uttered from the heart it is immediately heard and responded to. Again this is supremely encouraging because it reminds us that we do not tread this path alone. We are surrounded by angels and saints that God has willed to give us, that in His providence He has chosen to support us in the spiritual battle and to lift us up if we have fallen. Their presence magnifies the beauty that we seek. In them we see the love and the grace of God with an even greater clarity than if we were to look up these things with our own eyes and hearts that have yet to be purified. In the angels and saints we see the God who is set upon our salvation and who has given us all that we need as human beings to participate in fully in His life.
 
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Transcript of chat during the group:
 
00:26:29 Eric Williams: What page are we on?
 
00:26:43 Natalia Wohar: 69, Letter 15
 
00:26:44 Ed Kleinguetl: 69
 
00:26:44 Eric Ash: 69, start of letter 15 I
 
00:26:58 Eric Williams: Thank you :)
 
00:42:43 carolnypaver: I need that Novena to St. Charbel.
 
00:56:33 Fr. John (Ivan) Chirovsky: Some saints are given a broader mission or extension of their earthly mission to a heavenly mission dimension. We think of the most Holy going from being the Mother of God to Mother of the Church and Mother of Humanity as the most obvious case. Often repeated in Byzantine liturgical texts is the term « derznovennia », which is a specific type of boldness, a specific « access » to God, given by God to those saints who were pleasing to God by their lives and in their ministry on earth, and thus, God gives them an added or intensified capability of interceding for us.
 
00:59:08 Mary McLeod: In theology school they always repeated that grace perfects nature, not destroys it.
 
01:07:20 Eric Williams: Fantastic book. Very challenging - not difficult, but he doesn't beat around the bush. ;) I wholeheartedly recommend it to all. As a depressive, one might think his intensity and his distress over sin would bring me down, but I find great comfort in reading the prayers of a holy man who often found himself feeling as lowly as a worm.
 
01:09:36 Fr. John (Ivan) Chirovsky: one of my favorite prayers to the most holy Theotokos: "Most glorious, ever-virgin Theotokos, receive our prayers and bring them to Your Son and our God, that because of you, He might save our souls." Sometimes I say it on the big beads or knots of the Prayer Rope, in between the Jesus Prayer.
 
01:16:04 Eric Williams: "Do not imagine that if you meet a really humble man he will be what most people call ‘humble’ nowadays: he will not be a sort of greasy, smarmy person, who is always telling you that, of course, he is nobody. Probably all you will think about him is that he seemed a cheerful, intelligent chap who took a real interest in what you said to him. If you do dislike him it will be because you feel a little envious of anyone who seems to enjoy life so easily. He will not be thinking about humility: he will not be thinking about himself at all. "If anyone would like to acquire humility, I can, I think, tell him the first step. The first step is to realise that one is proud. And a biggish step, too. At least, nothing whatever can be done before it. If you think you are not conceited, it means you are very conceited indeed." C.S. Lewis
 
01:19:30 Mary McLeod: I remember in the St. Isaac readings a monk was saying he labored without any discernible progress for 25 years!
 
01:23:04 Eric Williams: It blows me away to contemplate the fact that God gives us so few years to prepare for eternity.

Letters of Spiritual Direction to a Young Soul - Letter Fourteen Part II

Tonight we concluded letter 14. What a beautiful experience and privileged experience to share in the intimate correspondence between a saint and a young woman who desires to be a saint.  St. Theophan opens up for her the reality of life in God, what it means to be transformed from glory to glory. 
 
Tonight he began to speak with her about the primacy of conscience, the incorruptible judge that God has given to us, the divine voice in the human spirit. There is nothing more beautiful than a soul with a pure conscience; and nothing will bear witness to the light of God’s glory as one who has been wholly transformed by his grace. It is this reality, this purity of conscience, that we should seek above all. It reveals what we are in fact. The angels and saints see the state of our soul and our guardian angel, in particular, comes to our aid and intercedes on our behalf. The demons are scorched and repulsed by the brightness of the soul with a pure conscience. Whereas one who has neglected the conscience becomes the focus of their attack.
 
The pure of conscience magnify the glory of God within the world. And so that should be the center of our concern, our energy and attention. It is this that we must be zealous about - not externals. “Examine what lies within!”, Theophan tells her. You must make a decision. Decide just how you’re going to live your life.
 
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Chat conversation during the group:
 
00:33:57 Fr. John (Ivan) Chirovsky: How to from and orthodox conscience00:34:18 Fr. John (Ivan) Chirovsky: by fr Alexey young is available at 00:34:25 Fr. John (Ivan) Chirovsky: http://www.pravmir.com/how-to-form-an-orthodox-conscience/#ixzz3e6KPm2PA00:35:11 Fr. John (Ivan) Chirovsky: sorry, it's "how to form an orthodox conscience"00:41:05 Wayne Mackenzie: the more we become closer to God the more we see our own sins. Its like opening up a darkened room and we open the curtains we see the dust in the air.00:43:40 carolnypaver: I found a prayer that said if we saw ourselves as we are seen by God, we’d die of fright.00:44:27 Wayne Mackenzie: yes if we compare ourselves to God00:46:34 Joe and Larissa Tristano: St. Sophrony ~ bear a little shame00:54:41 Fr. John (Ivan) Chirovsky: We observe saints as very bright or holy because we are comparing them to ourselves, while the saints see themselves as still in darkness or in sin because they are comparing themselves to God, as they rise towards Him. This an interplay of three stages of spiritual growth: illumination and purgation as we grow in theosis/ deification which is our union with God. Along similar lines is the Eastern understanding of purgatory, for which you can read more at: https://www.royaldoors.net/2013/05/purgatory-and-the-christian-east/01:09:45 Eric Williams: "The Eucharist is a fire that inflames us, that like lions breathing fire, we may retire from the altar being made terrible to the devil." -St. John Chrysostom01:16:15 carolediclaudio: I think babushka is old woman :)01:16:28 Fr. John (Ivan) Chirovsky: Regarding St Sophrony - bear a little shame. When we feel shame (noun) it is supposed to carry us over to guilt, to repentance and then to God. In the scriptures and in eastern liturgical texts, "to shame" as in a verb meaning to disgrace or dishonor someone is usually an abuse directed at us by and from the evil one, whereas "guilt" as a feeling which we feel when we do or say or think something wrong is meant to be a blessing from God. If this distinction intrigues anyone, feel free to check out my youtube channel where I tried to show how this can be. I think it was part two: https://www.youtube.com/watch?v=yh8iWZBksTY&t=9s01:18:00 Eric Williams: Babushka or baboushka or babooshka (from Russian: ба́бушка, IPA: [ˈbabʊʂkə], meaning "grandmother" or "elderly woman") :P01:18:34 Fr. John (Ivan) Chirovsky: babushka is affectionate term for elderly married woman because they were the ones who wore the scarf on their hair, which was also worn by young married women. 01:18:40 carolnypaver: Russian/Polish/Ukraine term,” studda bubba”, which means “old woman01:19:17 Joe and Larissa Tristano: Matushka is priests wife
 
 

Letters of Spiritual Direction to a Young Soul - Letter Thirteen Part III and Letter Fourteen Part I

We continued this evening reading letter 13 to the young Anastasia. Theophan again wants her to understand that we do not live our faith out in isolation, but rather in a radical communion with God and with the angels and Saints. Beyond that he wants her to understand that nothing is hidden from the eyes of God or from the eyes of the saints and angels. Our souls take on the quality of the facts of our life. Virtue and love bring brightness to the soul whereas sin brings murkiness or complete darkness. Theophan tells her this not to frighten her but rather that she might understand her true dignity in Christ. By virtue of her baptism she is an heir to the kingdom of heaven and has access to the treasure of God’s grace. It is this reality that is bestowed upon her by virtue of her baptism and it is this reality that must come to bear fruit in her life through seeking God at every moment; seeking above all to embrace his will.  Theophan would seek to free us all from what the Fathers call prelest or spiritual delusion. We have an enormous capacity to lie to ourselves and to seek to protect our own sense of dignity and self-esteem independent from God. We must overcome this illusion by humility - by understanding that we are known in truth and seen with the eyes of love eternal.
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Chat texts from the group:
01:08:51 Fr. John (Ivan) Chirovsky: The term “prelest” is an Old Church Slavonic word (Greek: πλάνη - plani) which has come into English usage for lack of a precise equivalent, although it is often translated as "spiritual delusion," "spiritual deception" or "illusion," accepting a delusion for reality in contrast to spiritual vigilance and sobriety. Prelest carries a connotation of allurement in the sense that the serpent beguiled Eve by means of the forbidden fruit. Apart from its spiritual context, the word in Old Church Slavonic is often used in a positive sense of something charming, "lovely"; hence, in modern Russian it means: “Beauty”. People often struggle to understand what "prelest" is and how one would know if this is a problem in their life? What to do about it? That's the whole point – one doesn't know. But the Church teaches us practical measures to ward off this state. First, there’s having a good priest/confessor/spiritual director. Second, we practice the virtues: humility, etc.
01:09:23 Fr. John (Ivan) Chirovsky: Third, we practice attentiveness to our own thoughts and feelings that offer temptation, which is called being neptic (sober and vigilant) or practicing nepsis (sobriety, vigilance). We are warned to beware of people who are very keen on directing or teaching others spiritually, as if they consider themselves to be experts. We avoid speaking or acting im-pul¬sively. We stay away from any desires, thoughts or feelings that make us agitated. We are to be¬ware of substituting dog¬ma¬tic certitudes in place of practicing the faith (for example: knowing all about a service or a custom, but never actually participating in it or allowing that participation to challenge our core to repentance: changing our desires, thoughts and be¬ha¬viors to bring them into line with God’s knowledge). We are strongly fore¬warned to be¬ware of anyone who claims to be humble and to beware of the sin of pride, as if thinking that we have found the truth while others around us have yet to arrive at what is called “our level”.
01:09:57 Fr. John (Ivan) Chirovsky: Con¬verse¬ly, we are not to think that we are so bad a sinner that we are beyond forgiveness. The story is often told about a young convert who was so agitated about everyone else being in a state of prelest that it was he himself who became so obnoxious, overbearing, and neurotic, that he failed to notice that in the process he himself had become a liar, cheat and manipulator. So our Byzantine spiritual tradition tells us not to worry if someone else strikes us as being off track. Focusing on the sins of others is a surefire way of succumbing to prelest-self-delusion ourselves.
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Link to download the "cheat sheet" for understanding St. Theophan's anthropology in Letters 5-11
 
 
 

Letters of Spiritual Direction to a Young Soul - Letter Thirteen Part II

As we know St. Theophan is writing to Anastasia on the feast of her patron, on her name day. He continues by wishing her well; wishing her health and happiness in this world. But, in his love for her, he wants her to understand that life goes beyond the grave, and that what endures is the love of God and the life of virtue. 
 
It is God and the spiritual life that must be at the center of our existence. All that we do, all that we say, all that we think, is freighted with destiny; because all of these things are opportunities to love and to give ourselves to God. 
 
Having been formed so well in her early life Anastasia must seek to guard and protect what is most precious - the life that God has given her and the virtue that his grace has brought to life. She must understand, as we all do, that God sees all things, as do his saints and angels. We must never think that anything is hidden from the God who loves us and knows every hair on our head. 
 
Finally we see in this short section the tenderness of St. Theophan. He offers her not simply cold direction but a fatherly love; desiring her to have the best of things – the eternal love of God. 
 
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Chat transcript from the group:
 
00:48:02 Fr. John (Ivan) Chirovsky: Tenderness and spiritual sweetness: I don't know Russian but in Ukrainian, candy is called tsukorky from the word tsukor - sugar. And all candies and desserts fall under the category of solodoshchee - sweet things.
 
00:53:40 Fr. John (Ivan) Chirovsky: I believe that St John Chrysostom (+407) may have been the first one to coin the phrase that the Church is a hospital.
 
01:00:03 Joe and Larissa Tristano: Father, would you also think that the raiment is with regard to the putting on of Christ in baptism?
 
01:11:57 Edward Kleinguetl: Romans 7
 
01:13:51 Michael Liccione: "subject to futility" Romans 8:20
 
01:19:45 Adrienne DiCicco: Couldn't agree more re: Catholic schools!! -Phil DiCicco
 
01:23:52 Joe and Larissa Tristano: “Pray as you can, not as you think you must” & “Have a keepable rule of prayer” Fr. Thomas Hopko
 
01:25:55 Fr. John (Ivan) Chirovsky: Most of us are used to speaking of body and soul. St Theophan presumed a tripartite understanding (aka trichotomy) of the human being: body, soul and spirit. If anyone is interested in discerning this a little more, please see: https://en.wikipedia.org/wiki/Tripartite_(theology)
 
01:26:41 Edward Kleinguetl: As St. Ignatius Brianchaninov advised, “Choose a rule for yourself in accordance within your own strength.” A Rule of Prayer consists of practices to follow daily, such as morning and evening prayer, time for contemplation, liturgy; the rule may identify the time of day for these practices. The purpose of the rule is to help a person grow spiritually. Accordingly, it should not be so burdensome that it is difficult to complete on a daily basis. Nor should it become a heroic effort that later becomes a source of pride that is used to criticize others who may have a lesser rule.
 
01:26:51 Eric Ash: In some ways I think St. Theophan's ether illustration is more natural to our 21st century imagination than it was to explain in the 19th. The Saint's and Angels can see the whole Earth from Heaven and focus their gaze not just on our earthly bodies but the state of our souls. If he was writing today he might rather compare it that infrared googles can see through the dark and focus on heat, or x-rays see through body to focus on bone. Heavens gaze permeates all, but focuses more on our eternal souls than frail bodies.

Letters of Spiritual Direction to a Young Soul - Letter Twelve Part III and Letter 13 Part I

Tonight we continued our discussion of letter 12. St. Theophan strives to help this young woman see her dignity and destiny as a person made in the image and likeness of God. He lays a foundation by emphasizing the subordination of all things to the spiritual. The carnal, the intellectual,  each have their place within our lives as human beings. St. Theophan, like the fathers before him, does not have a negative anthropology. In fact, just the opposite. He wants this young woman to be fully human, to be a real person. When the spirit no longer guides us our passions bring disorder to our lives and the fleeting happiness that we find in the things of this world quickly disappears.  
 
In letter 13, Theophan begins to address Anastasia about things that initially seem out of context. But in reality he is building up on the foundation laid in the previous letter. He simply asks her what he should wish for her on her name day. He begins by wishing her good health and in doing so establishes this as a natural good for us as human beings. We truly experience the pain of its lack or when our health diminishes overtime. 
 
He then wishes her happiness. He uses it as a prelude to asking and defining what happiness is. Everyone has their differing view. There is a definite happiness that comes through worldly things, from the carnal and the intellectual. However we can get caught up in these things and they can become a kind of opium for us. They offer a happiness that is passing or an illusion the covers the struggle and suffering of heart that we experience in this world. We are made for God and yet we are embattled and struggle with our own passions or temptations from without afflict us. True happiness, he tells her, is to be found in the spiritual life; for it is this life alone that endures beyond the grave. Even now God allows us to taste the sweetness of the invincible hope and joy He alone can offer.

Letters of Spiritual Direction to a Young Soul - Letter Twelve Part II

We continued reading and discussing the 12th letter of St. Theophan the Recluse to the young Anastasia. He works very hard to show her that the illness that we struggle with is universal but it is also something that is willfully contracted. We all act in an unnatural way when we fail to subordinate the intellectual and carnal aspects of our being to the spiritual. Theophan makes it clear to Anastasia that there is nothing inherently sinful or evil about the intellectual or carnal but sin comes into play when they take supremacy over life in the Spirit and so make the self and our desire idols. We become less than human. 
When we give ourselves over to the thoughts and desires associated with these aspects of ourselves we are easily drawn into sin and it can quickly drag us down like a whirlpool. Often it is very difficult to overcome such sin when it becomes habitual, or becomes a passion. In fact Theophan tells the young woman that sometimes we can remain fixed in the passion permanently. 
However, Theophan assures Anastasia that even the most dedicated individual struggles with irrepressible thoughts.  One should not become disheartened or despondent in the struggle. Anastasia has already made the first step in acknowledging the illness and the need for healing. What is most important now is that she guards her virtue and that she remains ever vigilant in subordinating all things to the spiritual life.
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Referenced in the recording, the text offered to the group from Fr. John (Ivan) Chirovsky by way of chat during the group is copied below: 
Generally speaking, there is the western Christian definition, for example CCC 1773, where “passion” is a morally neutral concept. In reading St Theophan we need to remember his background wherein there is Eastern Christian definition, for example COP 795, where “passion” is always a vice, one of the capital sins - something that is cancerous and death bearing to the spiritual life. St John Climacus was of the opinion that each of the passions was originally something that God made as good and our sin perverted its purpose. Anger was given that we may hate the evil one and sin, but we use it to hate one another. St. John of the Ladder was of the opinion that only akedia had no good origin with God.
COP is Christ Our Pascha the official catechism of the Ukrainian Greco-Catholic Church.
In the East, all sin is missing the mark, and so death-bearing, we do not distinguish between mortal and venial sins.
The link to the English version of COP is available for reading online on the St Josaphat Eparchy's web site. You can also purchase it there.
In the East we also distinguish stages from getting from a thought to a passion. Search the internet for “The Struggle With Passions”, by I.M. Kontzevich. COP has a simplified version in paragraphs 790 and following. These stages of temptation are provocation, conjunction, joining, struggle, habit and finally passion. Technically, sin is born somewhere between conjunction and joining.
Here is a short summary of Kontzevich's description: In “The Struggle With Passions”, by I.M. Kontzevich,Also COP, 790, we read:
1. PROVOCATION (SUGGESTION) прилог, приложитиCOP, 791By impression, memory or imagination a thought, if it is not invited consciously and voluntarily, and if a person is not negligent about it, presents itself to us. This is the touchstone for testing our will, to see whether it will be inclined towards virtue or vice. It is in this choice that the free will manifests itself.
2. CONJUNCTION (sochetanie-поєднання) and 3. JOINING (slozhenie-складання) In COP, 792…2 and 3 are called (internal conversation)In short, the thought is conjoined to the feeling and they in turn are joined to the will.The thought produces a feeling. This determines whether the thought stays or leaves. If our feelings do not “hate” the thought but “like” the thought, the thought then enters into our consciousness. We begin paying attention to it. We begin delighting in it. AT THIS POINT there is a conjunction-поєднання between the thought and me. But sin does not yet exist. In order to cut off the sequence of notions, to remove it from my consciousness, and to terminate the feeling of delight, I need to distract my attention. I must actively and firmly resolve to rebut the images of sin assailing me and not return to them again. But, if I become inclined to act upon what the thought tells me and to get the satisfaction of partaking of it, then the equilibrium of my spiritual life is DESTROYED. My willpower is now cooperating with the thought. This is called: JOINING-складання. “This state is already "approaching the act of sin and is akin to it" (St. Ephraim the Syrian). There comes the willful resolve to attain the realization of the object of the passionate thought by all means available to man. In principle, the decision has already been made to satisfy the passion. Sin has already been committed in intention. It now remains to satisfy the sinful desire, turning it into a concrete act.” 
4. STRUGGLE Christ our Pascha: 793: “A thought that has penetrated the heart through conversation is difficult to dismiss. A person cannot be rid of it without struggle and effort. The Word of God and prayer assure victory in this battle” Kontzevich: “Sometimes, however, before man's final decision to proceed to this last moment, or even after such a decision, he experiences a struggle between the sinful desire and the opposite inclination of his nature”. 
5. HABIT- звичка, (Assent-згода, зволення)Christ our Pascha: 794: “acceptance of an evil thought, which is equivalent to defeat in battle. By making an evil thought one’s own and deciding to make it a reality, a person has already sinned, even if the evil intention is not [sic: be] acted upon.”Kontzevich: there is still “an unstable vacillation of the will between opposing inclinations” and “a sinful inclination has not yet deeply penetrated man's nature and become a constant feature of his character, a familiar element of his disposition, when his mind is constantly preoccupied with the object of the passionate urge, when the passion itself has not yet been completely formed.” 
6. CAPTIVITY (Passion-пристрасть) Christ our Pascha: 795: “The final stage is the actual passion. This is a state of captivity that results from sinful activity. A person given over to passion experiences a constant inclination towards evil. The inclination can become so powerful that a person loses the strength to resist, becomes addicted to evil, and a slave to passion.”Kontzevich: “It is no longer the will that rules over sinful inclinations, but the latter rule over the will, forcibly and wholly enticing the soul, compelling its entire rational and active energy to concentrate on the object of passion. This state is called captivity (plenenie-полон). This is the moment of the complete development of a passion, of the fully established state of the soul, which now manifests all of its energy to the utmost.”

Letters of Spiritual Direction to a Young Soul - Letter Twelve Part I

*PLEASE NOTE: Due to a poor internet connection that resulted in choppy audio, the first 20 minutes of the recording were edited out.* 
 
In our first group on The Spiritual Life by St. Theophan the Recluse, we began by looking at his 12th letter to the young woman Anastasia. He firmly emphasizes the supremacy of the spiritual in her and our lives. Our life in Christ and the pursuit of holiness must pervade all that we do. We must keep our lives ordered and directed to the eternal. In so far as we subordinate the spiritual to the intellectual and carnal aspects of our nature we cease to be human. 
 
The proper use of freedom and self-consciousness are the two elements of our lives that must be closely guarded. It is our negligence in this regard that makes us stand guilty before God.  Furthermore we must not be under the delusion that we move with equal ease up and down the degrees of life. In an instant, the choice for and elevation of the carnal brings a fall from the graced life. However, the pursuit of purity of heart and the fruit of Ascetical discipline takes many years. There is no resting from the spiritual life. 

The Ascetical Homilies of Saint Isaac the Syrian - Homily Seventy-one Part V and Homily Seventy-two Part I

Tonight we concluded homily 71 and began homily 72. Once again Isaac serves us solid food. He presents us with an image of humility and faith perhaps unlike anything that we have ever considered before and calls us not to allow it to become a dead letter but rather something that raises us up to the fullness of life and love.  Can we let go of our worldly knowledge, our natural knowledge that comes through the senses and is shaped by the intellect and rather allow ourselves to comprehend what God reveals through and in faith?  For it means allowing ourselves to become fools in the eyes of the world, to become like children, like infants, unable to communicate clearly but able to receive the love and protection that the Father offers us. 
 
In this we are called to be like Christ himself, who in all things says “Thy will be done.”  Can we entrust ourselves so radically to the providence of God that we lose all fear and anxiety and become aware of Him and Him alone – trusting that we are in His care and allow, as Isaac says, “Grace to hold us in the palm of her hand”?  
 
Unless we live in this radical humility and faith we will have no inkling of the essence of God. But we will know instead is the distorted image of our own minds and imagination. Are we willing to receive the paltry alms that such a limited faith offers?  Do we truly desire and ling for the Heavenly Bridegroom? Do we desire God as He is in Himself?

The Ascetical Homilies of Saint Isaac the Syrian - Homily Seventy-one Part IV

Tonight we continue to read homily 71. It is probably the deepest and most beautiful section of the text and in many ways we could not have entered into it or understood it without having read Isaac’s homilies over these past four years. We are nourished here on solid food. 
 
Isaac discusses two things: dispassion, or or the state where the soul does not accept the passions and the mind is fixed upon holy things. The mind becomes subtle, nimble, and keen and swiftly moves away from the attack of the passions and temptations through being wholly wrapped in the things of God. Isaac, in fact, tells us that the memory of the passions is blotted out.
 
Isaac then moves on to discuss humility. This, he tells us, is a hiddenness from the world and the self. It is not, however, some kind of extreme introversion or antisocial behavior but rather is the fruit of one whose entire being is directed toward God and shaped by love of Him. One no longer seeks out the distractions of the world but rather to collect the senses, the emotions and the desires in order that all might be directed toward God. Isaac describes humility as a kind of “chastity of the senses”, where all things are rightly ordered toward He who is Love, Life and Truth.

The Ascetical Homilies of Saint Isaac the Syrian - Homily Seventy-one Part III

We continued homily 71. Isaac is slowly guiding us through the virtues that bring us to our end point. Tonight we began with his definition of perfection. For Isaac, it is simply to love as Christ loves – a willingness to lay down our lives for others in order that they might come to know the fullness of life and love. Isaac puts forward the examples of Moses and St. Paul who asked God to allow them to be cast off if it would mean that others would be saved. Christ is our teacher in this regard. It is in Him and in His cross that we learn to love and are given the capacity to love.
 
From this Isaac moves on to speak to us about hope. It is an incredibly moving section of Isaac‘s writing. He elevates hope to its proper position in our life. It is one of the three theological virtues and it is precisely its ability to help us to see beyond the things of this world that allows us to love with the perfection that he describes. With hope we can see the promise of life that Christ holds out to us and so we can run with a swiftness. In fact, Isaac describes it as like running on air. No mountain, no river, no obstacle at all prevents an individual with hope from running swiftly toward the kingdom, with a heart aflame for the love of God. Isaac describes it as a kind of shortcut. Hope and its perfection brings together all the virtues. It leads a person to heedlessly give their lives over completely to Christ and allow Him to take up residence within the heart. Hope allows for a kind of holy madness to guide and direct a person’s life. It allows one to cast off any obstacle to living for Christ and living for Him alone.

The Ascetical Homilies of Saint Isaac the Syrian - Homily Seventy-one Part II

This evening we continued our reading of homily 71. St. Isaac continues to define for us the essential virtues that lead us to the end of our course. Tonight, however, he not only describes for us and defines for us the nature of prayer and of humility as virtues, but he lays out for us the specific Asceticism of prayer and humility; how we exercise ourselves in faith to set God above all things - most of all above our egos. There’s an absolute quality to this response to God that Isaac puts before us. We have to have both feet within the kingdom, otherwise it is like we are unequally yoked in regards to our desires. We cannot desire God and the things of this world. To do so, even in the most subtle of ways, is to diminish our love for God and fall onto a path of mediocrity. God would have us completely and desires to be the object of the full desire of our hearts.

The Ascetical Homilies of Saint Isaac the Syrian - Homily Seventy Part II and Homily Seventy-one Part I

Isaac continues in homily 70 to instruct us about the nature of temptation and trials. These are not to be something that we fear or avoid. God allows us to be tempted not only to perfect our virtue but in order that we may comprehend something greater. Our participation in the cross through our infirmities or tribulations allows us to experience something of the suffering love of our Lord. If God allows us to experience the rod it is not evidence of punishment or discipline but rather of His desire to draw us closer to Himself. Our souls profit and are made sound through such temptation. Therefore, we are not to allow ourselves to fall into despair. Even if we are afflicted 1000 times we must realize that victory can come in a single moment. God can give us the strength, the courage and heart of a warrior.  And so we must not fear or give ourselves over to negligence or sloth.
 
In homily 71, Isaac begins to define for us three things: repentance, purity and perfection. In each case, the definition that he offers us is not what we might imagine. Isaac seeks to help us measure things in accord with the mind of God. Purity, for example, is the heart’s capacity to show mercy to all creation. Rightly ordered love allows us to see things with the eyes of God and so to see them with compassion and mercy. Repentance is not simply an episodic turning away from or confessing of one’s sin but mourn over it with a heart that understands the wound has been dealt to love. And finally, humility is our willingness to abandon all things visible and invisible. We cling to nothing - not even our thoughts about the things of the world. We cling only to God and seek Him above all things.

The Ascetical Homilies of Saint Isaac the Syrian - Homily Sixty-nine Part II and Homily Seventy Part I

Tonight our discussion focused upon the conclusion of homily 69 and the beginning of homily 70. Both present us with an exquisite description of the nature and action of God‘s grace upon the soul; how we experience an alteration in the mind and indeed a struggle with our passions, with temptations and our falls only to be lifted up by the grace of God again. Isaac presents us with a vision of God who is intimately involved in our lives and seeks to draw us from glory to glory into the depths of his own life. He does that, however, within the context of our humanity and understanding that we must be drawn deeper through our struggles to see and comprehend the truth as he seeks to make known. God does not free us from the spiritual warfare and the struggle with temptation; rather He thrusts us into its depths to bring us to greater repentance and draw us back to himself and makes us steadfast in the faith, hope and love.  Our mind must die to the world and to the passions and be transformed by grace. The passions don’t die: we must die to self and sin and put on the mind of Christ. Grace, Isaac tells us, carries us in the palm of her hand. God will never abandon us in the struggle but is ever present to keep us from falling into despair.

The Ascetical Homilies of Saint Isaac the Syrian - Homily Sixty-eight Part III and Homily Sixty-nine Part I

As Isaac guides us through the final part of homily 68, he reminds us that the heart must long for converse with God. In this is found the greatest joy of unbroken stillness. He also reminds us that purity of heart is more valuable than all things and that without it all effort is profitless. If we fall into sin through heedlessness, however, we are not abandoned and can return to this unbroken stillness through unremitting vigils with reading and frequent prostrations. We must let the Fathers renew our fervor and we must humble ourselves in mind and body in order that God might lift us up again. When one has obtained this stillness there is little need for persuasive argument for one has come to experience the Truth. 
 
In Homily 69 Isaac makes it very clear that hourly we experience variations within our soul and repentance is a constant need. Downfalls will occur which are opposed even to the will aim. We must not let our soul become despondent or dejected for this is the very course of growth – spiritual warfare as a movement between the struggle with sin in our weakness and the consolation of God‘s grace. He who thinks that he can ever rise above this spiritual warfare becomes even more vulnerable prey for the wolf. As long as we are in this world we are to enter into the fray and fight the good fight of faith. We must not linger in consolation as if it were an end in itself but must remain humble before God 

The Ascetical Homilies of Saint Isaac the Syrian - Homily Sixty-eight Part II

We continued with our reading of homily 68 tonight. In a most extraordinary section, Isaac emphasizes the need to take heed of ourselves, to acknowledge the importance of being able to discern the most subtle movements of the mind and heart; to see which passion is dominant and the symptoms of its presence. Isaac like no other holds this out as an important competence, if not the most important competence for us to have as Christian men and women. We must be able to discern the passions that act upon us, their kind, how they manifest themselves, and how we are to remedy them. To be able to do this, Isaac tells us, is greater than the ability to raise somebody from the dead. To be able to see one’s sins and so repent and know the healing grace of God is of inestimable value. 
 
Isaac not only speaks to us the struggle that is necessary but the joy that is ours in gaining purity of heart. Our joy becomes that of the kingdom - that makes all things in this world seem as if they are of no account. We are destined for greater things and, when our eyes are open to this reality, we begin to feel as if we are in heaven itself.

The Ascetical Homilies of Saint Isaac the Syrian - Homily Sixty-seven Part II and Homily Sixty-eight Part I

What is the sensitivity of the human heart and mind? How deeply have we been formed by the grace of God? Can we see the subtle movements of the passions within the stirring of temptations, the rising of pride or vainglory? Do we gauge the strength of these movements within us or the army of demons that rush upon in battle and are we able and competent to discern what needs to be healed within us?  Are we willing to stand vulnerable and transparent before God in order that He might heal us, that He might apply the healing balm that perfectly meets the need?
 
These are some of the questions that Saint Isaac puts before us in the conclusion of homily 67 and the beginning of homily 68. He wants us to look within, to take heed of ourselves in such a way that we can recognize such subtleties. This “truthful living” is at the heart of the ascetical life and breeds intimacy with God. The more we embrace the humble truth about ourselves, the more we find ourselves in the embrace of God. Tears may come; yet not those rooted in coldness of fear but rather those that flow from the heart that has been warmed by the love of God. 

The Ascetical Homilies of Saint Isaac the Syrian - Homily Sixty-seven Part I

Tonight we began reading homily 67. Isaac lays out for us how it is that we are to labor for stillness fruitfully. He speaks to us of the many pitfalls to be avoided and the signs and proofs that we should seek in order determine if we are on the right path.  One of the things that Isaac stresses is the presence of virtue in a person’s life. Stillness and silence can never be abstracted from the pursuit of purity of heart. Stillness without virtue is blameworthy. 
 
Gradually Isaac begins to set forward various signs of growth. One starts to experience oneself being enveloped by the silence of God in the midst of prayer, of being enfolded in silence. Tears will often unexpectedly flow as a fruit of stillness. 
 
But if our minds are distracted and filled with thoughts and if our passions continue to rage within us, we know there has been some heedlessness or negligence that we must address. We must understand that the passions will stand at the door of our hearts and howl for what they have become accustomed to desire. We must not become discouraged but continue to call upon our God and foster the love of stillness.

The Ascetical Homilies of Saint Isaac the Syrian - Homily Sixty-six Part IV

Tonight we concluded homily 66. Isaac focuses on the virtue of chastity and its beauty. It is to be prized and fostered through the gift of fasting. We must not give ourselves over to eating to the point of satiety. Rather our discipline must be regular and constant. We must humble the mind and the body so that our desire is ordered and directed toward God. At times it’s hard for us to understand such a longing for virtue and the willingness to go to such great lengths to attain it. 
 
This is the revolution that Isaac calls for – to be completely directed toward God in everything that we do. Asceticism is essential and the relational aspect of it is equally if not more important. Our whole being must be directed toward God - in order that habit and grace may work together to lift us towards God and away from sin swiftly and, as Isaac would say, violently. Our hatred of sin and our love for virtue begin to work together in such a fashion that when we see a movement of the body and its appetites, there is a complete and absolute response that draws us to the Beloved. 
 
Asceticism is essential for the life of the Christian and for the Church as a whole. Its breakdown over time has distorted the vision of what it is to be a Christian and what it is to be transformed into Christ by grace.

The Ascetical Homilies of Saint Isaac the Syrian - Homily Sixty-six Part III

We continued tonight with homily 66. St. Isaac lays out for us the path to prayer and reveals to us its deeper meaning. It involves self-denial; a setting aside of the ego in order that one might be fully attentive to God. And so prayer is essentially self-renunciation shaped and guided by faith and fueled by desire.  
 
In so many ways we have to let go of our limited understanding of prayer and the shape that we typically give it in accord with our own will. Isaac would have us allow God to lead us into the depths of prayer guided by a love that is inestimable.
 
Our greatest obstacle is our selves – the many ways that we allow ourselves to be pulled towards other things. We seek fulfillment in that which is so much less than God and we lose sight of our hope. We freely give away, without effort, the love God holds out to us.
 
Isaac exhorts us to order our desire and longing toward God, to let nothing draws away from what He alone can satisfy. We must allow ourselves to hunger for He who is the Bread of Life - - for He who can satisfy us unto eternity.

The Ascetical Homilies of Saint Isaac the Syrian - Homily Sixty-six Part II

We picked up again this week with homily 66. Saint Isaac presents us with perhaps the most formative part of his book. While this might seem to be an overstatement, St.  Isaac speaks with such clarity about the key aspect of the eastern Fathers’ understanding of the human person - the nous - the organ of spiritual perception. St.  Isaac lays out with striking clarity not only the nature of the nous but how it is to be formed and purified. Only through the ascetical life and the ordering of the appetites and the passions toward God is the nous, the eye of the heart, purified in such a way that it allows for true discernment.  Aided by grace, our capacity to perceive the truth the God increases as well as our capacity to embrace it. Isaac is very quick to warn us that this spiritual perception involves the whole person. It is not simply a philosophical or intellectual perception of truth, a mental vision. It is asceticism aided by grace that allows us to contemplate the truth and so develop a greater awareness of God. This awareness of God gives birth then to love and love is strengthened and emboldened by prayer. 

The Ascetical Homilies of Saint Isaac the Syrian - Homily Sixty-five Part IV and Homily Sixty-six Part I

Tonight we concluded Homily 65. Isaac closes his discussion on the value of silence and the work that surrounds it and allows it to develop and bear fruit.   Chief among these is fasting and stillness. External stillness fosters internal stillness and fasting humbles the mind and body and order that prayer may deepen and the mind and the heart become more open to God. The group spoke great deal about fostering a culture that supports the renewal of fasting. Saint Isaac closes the homily by holding up the joy that comes to the individual by living in this holy silence. It is the joy the kingdom itself and that comes through seeing and participating in the mysteries of God.
 
Homily 66 is Isaac‘s attempt to open up for us an understanding of eastern anthropology and how it shapes the spiritual tradition. Chief among the things that he speaks about is the nous, or the eye of the heart and how it must be purified through asceticism. The passions must be overcome in order that the dullness of the vision of the nous, which is the faculty of spiritual perception, might be overcome. There is no discernment outside of purity of heart. True theology can only be done by one who is experiential knowledge of God and has spent years in prayer, stillness and ascetical practice.

The Ascetical Homilies of Saint Isaac the Syrian - Homily Sixty-five Part III

Tonight we continued our reading of homily 65. Isaac begins to speak with us about the fruit of stillness. One of the primary gifts of stillness is the healing of memory and of predispositions over the course of time. The more that we are faithful to the grace that God extends to us, the greater the fruit that we experience as well as the desire for stillness. Isaac warns us that we must not concern ourselves with what is foreign to God. Our minds and our hearts must be set on freeing ourselves from the senses by being engaged in unceasing prayer. We must have a love in keeping night-vigil for the renewal of them mind that it creates. This is true of every aspect of the ascetical life. We must engage in it with an exactness. Our love for what the Lord has given us and our desire to protect what is precious should lead us with a manly courage to engage in the spiritual battle. Cowardice is often present in the spiritual life and we find many ways to rationalize our negligence and laziness for fear of giving ourselves over to God completely. This we must overcome and strive to enter the kingdom and be willing to sacrifice all to attain it.

The Ascetical Homilies of Saint Isaac the Syrian - Homily Sixty-five Part II

Tonight we continued reading Homily 65. St. Isaac begins to speak about how one prepares oneself to enter into the life of stillness. One must investigate well what one is considering and the discipline necessary to live such a life. One cannot simply seek the name of solitary.  Rather, a person must engage in the long work of preparing the mind and the heart to embrace the discipline of stillness. One must have a clear aim and fix one’s gaze upon God completely otherwise despondency will overcome them when faced with trials.
 
The solitary focuses upon God entirely in the stillness to the point of no longer being engaged in the battle and warfare with the passions. In perhaps one of the most beautiful paragraphs ever written St. Isaac captures for us the nature of the contemplative experience of God and the fruit of stillness.  He speaks of the wonder of the life of stillness and its fruits like no other ascetic writer and his words become an exhortation that reaches to the depths of the heart and creates a longing for God.

The Ascetical Homilies of Saint Isaac the Syrian - Homily Sixty-four Part XII and Homily Sixty-five Part I

Tonight we concluded homily 64 and began homily 65. Isaac, with supreme confidence, speaks to us of the value of the solitary life and its beauty. One who responds to the supernatural grace to embrace absolute silence and solitude responds in much the same way as the apostle Paul who said “woe to me if I do not preach the gospel.” Paul had to be faithful to the grace given to him and likewise the hermit must be faithful to the grace to live in the absolute silence of God. This he must do despite any infirmity. Isaac speaks of those who despite being hobbled by weakness understood the value of their silence and the remoteness of their solitude was greater than participating in the life of the monastery and its daily liturgy of hours. The silence of God is always greater than human words and actions.
 
Homily 65 begins with Isaac telling us that those who seek to abide in silence must embrace it with discernment and with exacting discipline. They must investigate the life as fully as they can from those who have experience. They must read the writings of the solitary souls in order that their ardor for God might be strengthened as well as their desire for the solitary life.

The Ascetical Homilies of Saint Isaac the Syrian - Homily Sixty-four Part XI

Isaac’s thoughts take a turn as we approach the end of Homily 64. He moves from the love of silence to the Remembrance of Death. These are not disconnected thoughts. Rather Issac reveals to us that our remembrance of death and the fading of life in this world leads the heart to repentance. We are not long for this world and so must not remain idle in our pursuit of God and the things of God. Repentance allows us to cross the borderline into the hope of the Kingdom where death loses its sting and the life that is to be ours comes into focus. Death can be then greeted with joy: “Come in peace.  I have been waiting for you and preparing for you.”  The remembrance of death draws us not into despondency or to cling to the things of this world but rather draws us to the warmth of God’s embrace and fills the heart with hope. One becomes a lover of silence then because it gives birth to repentance and becomes for us also a foretaste of the enveloping communion with God to come. 

The Ascetical Homilies of Saint Isaac the Syrian - Homily Sixty-four Part X

After having spoken to us in great detail about the ineffable consolation of faith and the experience of God‘s love in prayer, Isaac begins to teach us how we must be conformed to the mind and heart of Christ. In particular he emphasizes the absolute need for mercy. Be merciful as your heavenly father is merciful comes to light vividly in this passage. Through mercy we become the physician of our own souls. Giving this mercy to others brings us great healing. We are never to be those who seek vengeance but rather those who only desire the conversion and repentance of others so that they might come to experience the healing mercy of God. We are to be the conduits of this mercy in the world.
 
We closed with a challenging paragraph. Isaac warns us not to think that God fails to see our motives. We cannot be crafty or knavish in our actions or take the love and the mercy of God for granted or hold he cheap. Death comes to us quickly and unexpectedly and so we must live every moment seeking to love God and to love one another. 

The Ascetical Homilies of Saint Isaac the Syrian - Homily Sixty-four Part IX

Tonight‘s reading of homily 64 was something of a labor of love. Following Isaac’s train of thought was more difficult simply because language fails and more often than not the capacity to grasp the reality spoken of is limited for so many of us. Isaac began to speak of the ineffable hope and joy that belongs to one who has embraced the path of repentance and the renunciation of the things of this world. He begins to describe for us the fulfillment of all desires the frees one from anxiety about this world and the future. To turn from the passions, to be completely focused upon Christ, to see the world through the lens of his promises fills the heart with an indescribable joy. The ascetical life, the battle with demons, the inevitable reality of death, leave no trace of fear within the soul. 

The Ascetical Homilies of Saint Isaac the Syrian - Homily Sixty-four Part VIII

“Love silence above all things”, St. Isaac tells us. However, this is not a mere pious expression but rather one of the deepest truths of human existence. Silence is the place of encounter with God that reveals to us His beauty and our poverty at the same time. Tonight Isaac showed us the path to this Holy Silence. Its starting point is our willingness to force ourselves to remain in it and to pray that God shows some part of what is born of it. It is a discipline that offers us a taste of divine sweetness but also leads to a flood of tears that arises out of the pain of our sin and our perception of the beauty of God that amazes the soul. This silence fosters an internal stillness that begins to transform the mind and the heart. The deeper that one enters into it the more one comes to reflect the divine. Isaac speaks of the holy Elder Arsenius, who having achieved a level of perfect silence, merely through his countenance gladdened the hearts of those who encountered him without ever speaking a word. This encounter inflamed within them the desire for God and the desire for the ascetical life.

The Ascetical Homilies of Saint Isaac the Syrian - Homily Sixty-four Part VII

Continuing our reading of Homily 64, a great deal of our attention was directed to how Isaac addresses discerning whether thoughts are from God or from the evil one. We must be ever vigilant, never falling into the snares that the devil sets for us. 
 
Yet some thoughts require deep prayer, night and day, and intense vigils. We can quickly fall into delusion as we imagine ourselves as seeing things clearly and judging things clearly. We must learn rather to humble ourselves before God who alone knows the workings of the human heart. Our consciences must be formed by His grace and our love for Him must lead us to embrace a rigorous ascetical life. Every thought must be taken captive and brought before Christ for His blessing or judgment. This is how much we must love the Lord.

The Ascetical Homilies of Saint Isaac the Syrian - Homily Sixty-four Part VI

We continued our discussion tonight of homily 64. The group only considered two paragraphs over the course of the hour. But the discussion was eminently practical. Isaac challenges us to look at many things that we take for granted and asks us whether or not these things lead us to God or to be mindful of God. Do we understand the value of silence and prolonged silence? What does sleep mean for us and how do we enter it - prayerfully or distractedly? What do we do when we cannot sleep, do we turn our minds and our hearts to God, do we pray or do we distract ourselves with other things, like television or simply our own thoughts. Have we ever thought about breaking the night to pray? Isaac along with the other Fathers show us how this experience of praying at night allows us to be more wakeful during the day, in the sense of being vigilant about our thoughts and mindful of God.

The Ascetical Homilies of Saint Isaac the Syrian - Homily Sixty-four Part V

We continued our journey with Isaac tonight discussing homily 64. While the subject matter seems varied, it is clearly connected in Isaac’s mind. All of these aspects of the spiritual and ascetical life must be understood in order that we might find “right order” in our lives that contributes to stillness and vigilance in the spiritual battle. 
 
This is exactly what Isaac is introducing us to - the reality of the spiritual battle that involves the whole person.  The mind and emotions must be engaged by the richness of the psalms to stir our zeal. Sorrow and compunction must constantly lead us back to God after we have fallen. Anger must be directed toward every temptation so as to strike it down before it takes hold of us. 
 
The cravings of the belly must be met with fasting and self restraint. Such restraint lays the foundation for the struggle with lust. Sleep must be moderated in order to foster a taste for the sweetness of prayer.

The Ascetical Homilies of Saint Isaac the Syrian - Homily Sixty-four Part IV

Tonight we continued with our reading of homily 64. Isaac begins to open up our understanding of prayer through discussing the practical elements of it. The more he shows us the more we begin to understand that prayer is to be something that is guided and directed by God. It is not simply an activity that we engage in according to our own judgment and will. It must be a radical response to the love of God and the direction of the Spirit. All that we do should make us more attentive to where God is leading us or where we must go in order to foster silence and stillness within wherein we can hear God speak His word to us. Again, prayer involves the response of the whole self. We are to be attentive to our bodily postures, kneeling, prostration, etc. We are to allow ourselves to linger in the state that God has brought us to, whether it is silence or the tears of compunction. We are to struggle to bring ourselves out of distraction by nourishing ourselves upon reading in such a way that it restores our attentiveness. What we read must not be allowed to dissipate us. Rather it must foster within our hearts the purification of the conscience and the concentration of thoughts. Finally, discussions that we have with others must be rooted in the desire for the same end. Conversation must be had with those who have experiential knowledge of He who is the truth and have Him as the object of their heart’s longing.

The Ascetical Homilies of Saint Isaac the Syrian - Homily Sixty-four Part III

Tonight we continued our discussion of homily 64. It is rich in every way. Every sentence could be reflected upon for hours and once again Isaac does not waste a single word. The spiritual life involves allowing ourselves to be drawn by love and to love the things that draw us to God. We are to love humility, to love chastity, and to love contrition. All of these things free us from the impediments to experiencing the fullness of the life of God, free us from those things that prevent us from entering into the Paschal mystery and being transformed by it. Silence itself is to be treasured because in silence we allow God to speak a word that is equal to Himself. Silence illuminates like the sun, it removes ignorance and most important of all that unites us to God.

The Ascetical Homilies of Saint Isaac the Syrian - Homily Sixty-four Part II

We continued our reading of homily 64 where Isaac draws us ever more deeply into the heart of the spiritual life. He begins by emphasizing the fact that what God does within the human heart and the transformation that He brings about is far greater than anything that we might do in our own eyes or in the eyes of the world. To receive life from God is greater than our capacity to give or support life or edify others. Humility raises us up to acknowledge the truth about God and ourselves. In this sense humility provides something greater than any worldly knowledge we might possess. Furthermore, the humble heart and humble body allows one to draw close to God and to experience His peace. The more distant we become from God, the more agitated we become and begin to experience an internal disintegration. It is for this reason that Isaac tells us that we must love humility and not love the things that we seek to adorn ourselves with in the world. What could be more valuable than possessing the love and the mercy of God? What could be more valuable than adorning ourselves with virtue? This virtue, however, he warns us must not be the kind of posturing that we foster in the world that allows us to embrace a condescending spirit towards others. Such a virtue betrays a sickly conscience. We must always and forever see things through the eyes of God.

The Ascetical Homilies of Saint Isaac the Syrian - Homily Sixty-four Part I

Tonight we began reading Homily 64. It is 25 pages long and through it Isaac presents us with a vision of the ascetical life and the essential elements of it. He begins this evening where Jesus began in his own preaching - with repentance. Repentance, Isaac tells, us is the mother of life. In itself this is a striking statement and one that would be worthy of long consideration. Repentance is not just sorrow over a particular act but rather a way of life. With every aspect of our being we are to turn toward God, ordering all of our senses and desires and appetites towards him. We are to simplify the thoughts in order that we might gaze upon Him in a undistracted way. Through this gaze we come to experience a divine wisdom, love, and peace. Grace enlivens compunction within the heart and the living water of tears cleanses and purifies in order  that we might gaze upon God with clarity and love. Isaac teaches us that mortification brings life; that dying to self and sin allows us to experience He who is our love and our destiny.

The Ascetical Homilies of Saint Isaac the Syrian - Homily Sixty-three Part II

Tonight we completed homily 63. Isaac begins to speak of us of the necessity of setting aside all possessions and possessiveness; of setting aside all thoughts and distractions in order that stillness might reign within the heart, where we might remove ourselves from the web of the passions. All of this is meant to allow us to hold on to nothing but rather to cling to God. We are to be turned toward the Lord completely. 
 
Prayer requires a long continuance and perseverance. Seclusion or solitude is necessary in order that the love for God might grow and develop and that we might come to see with the greater clarity the causes for loving God. From prayer, the love of God is born and so it becomes the most important thing for us as human beings. We are to become prayer as it were. This means developing a hatred for the world; that is, a true understanding of what disordered love does to us and what it cost. Only when we do this will we become truly attached to God and the blessings that he offers. We must “be-in-love” in the truest sense of the phrase. We must live our lives seeking God and his love as the pearl of great price.

The Ascetical Homilies of Saint Isaac the Syrian - Homily Sixty-two Part III and Homily Sixty-three Part I

Tonight we concluded homily 62. Saint Isaac as always with great beauty and sometimes with a poetic touch speaks to us of the importance of vigilance and diligence in the spiritual life. We must come to desire the Lord above all things; having death as the only limit of that desire. We must work until the harvest time; that is, until we come to the grave. We must never become lax in our spiritual disciplines, knowing the vulnerabilities that we have if we turn from the grace of God. Prayer is our greatest work - the pearl of great price and we must do all in our power to foster the solitude and silence that is needed for intimacy with God. We must hate our old life and the bondage of our sin in order that we might come to truly love the freedom of life in God. While we are still in this world there is time for repentance - time to turn from our sins and fill our lives with virtue and love.
 
Homily 63 speaks to us of how we rise from the grossness of the flesh, becoming ever more limpid in our response to God and refined by the action of His grace. With purity of mind and heart we must let go of all thoughts and distractions to become worthy of the revelation of his love. We must hold on to nothing - willing to forsake all for Him.

The Ascetical Homilies of Saint Isaac the Syrian - Homily Sixty-two Part II

We continued our reading of homily 62. Isaac begins by discussing with us the nature of humility, and rightly so. Humility is truthful living; acknowledging the truth about ourselves and our poverty and our struggle with the passions. The spiritual life must begin here. We must acknowledge our need for God’s grace and our need to enter into a lifelong struggle, a vigilant struggle to foster a greater desire for the love of God and the love of virtue. We must overcome our negligence and seek Him with unceasing prayer and discipline of mind and body. 
 
The starving man, it has been said, has no sense of taste and so one who has become impoverished by there sin no longer has a taste for the things of heaven and the joys to come to us from the hand of God. We must strive to deepen our desire for the love alone the nourishes us to everlasting life. We must come to have a greater taste for virtue and long for it.

The Ascetical Homilies of Saint Isaac the Syrian - Homily Sixty-two Part I

We’ve come to a very special homily of Saint Isaac – homily 62. Here he begins to guide us along the path of the spiritual life and battle. He opens our eyes to what the struggle holds out to us - to live in the love of God and to know the consolation He alone offers. The natural man, as it were,  experiences only fear; in particular fear of death. The one who develops some knowledge of his own passions and begins to struggle with them experiences growth and health but continues to sit in fear of judgment. But the one who has wholly given his life over to God not only loses that attraction to the passions but also loses all fear. He begins to taste the love of God and His sweetness. This is what draws him forward. There is nothing greater than joy in the Lord and nothing more to be desired the knowledge of him.

The Ascetical Homilies of Saint Isaac the Syrian - Homily Sixty Part III and Homily Sixty-one

Tonight we read the conclusion of homily 60 and all of homily 61. These few pages were some of the most beautiful that we have encountered. Isaac captures for us not only the meaning and purpose of afflictions, trials, and temptations but reveals to us the presence of the love of God within them. We never suffer in isolation and anything that we endure is permeated by the grace of God. To understand and see this clearly only increases a person’s desire for God as well as their willingness to embrace the cross as it comes to them without fear or anxiety.

The Ascetical Homilies of Saint Isaac the Syrian - Homily Sixty Part II

Tonight we continued our reading of homily 60. It is perhaps the most striking and challenging of passages that we’ve considered. Isaac draws us into the very heart of the mystery of the cross and causes to view our identity from an eschatological dimension. In other words, he invites us to view our life in light of eternity. The path to this is narrow and difficult. It turns our view of the world upside down. But in and through it we are shown in a striking way the beauty of the love of God and the destiny that is our - sharing in the Divine Life.

The Ascetical Homilies of Saint Isaac the Syrian - Homily Fifty-nine Part III and Homily Sixty Part I

Tonight we concluded Homily 59 and began homily 60. St. Isaac picks up where he left off by discussing the centrality of the Cross in the life of the Christian. The path of God and the path of virtue is the cross. We must not avoid this reality but rather seek to embrace it in faith and trust in God‘s providence.  
 
It is this trust in God‘s providence that is the subject matter of homily 60. We must pray as those who do not seek to put God to the test. God acts in hidden ways to strengthen us and to lift us up in the midst of our trials and tribulations. How often do we pray in a utilitarian fashion, seeking to avoid trials or to force God’s hand; thinking that we can manipulate circumstances through our piety or through our goodness. God sees all things and most of all he sees what we need for our salvation. We must be willing to say “Thy will be done” and let that be the heart and substance of our prayer.

The Ascetical Homilies of Saint Isaac the Syrian - Homily Fifty-nine Part II

Tonight we continued reading homily 59. Saint Isaac seeks to draw us into the mystery of the cross as God’s path for us. It is not to be feared or avoided but rather seen as the path of love that unites us to God and His redemptive work. In fact, St. Isaac tells us that it is the distinct way that God brings us benefits, helps us to grow in virtue. It is also how we come to imitate the saints in their love for and embrace of the cross. Far from being sullen about the trials that we experience, we should gradually come to see that God permeates everything that comes to us in this life. Nothing is outside of his providential care. We know we are under God’s care when he perpetually sends us griefs. The path of God is a daily cross.

The Ascetical Homilies of Saint Isaac the Syrian - Homily Fifty-eight and Homily Fifty-nine Part I

Our discussion began this evening with homily 58. Here Isaac speaks to us of the importance of willing the good. We must learn to seek virtue with all of our heart. In order to do this we must understand, however, that we will need God’s help and grace and we must  support it all with unceasing prayer. Likewise, we must ask ourselves the important question: “is it pleasing to God?”; and in the end we must be willing to say “Thy will be done”.  The good is discerned by much prayer, watchfulness of heart, tears and compunction and again ultimately God’s grace. This alone protects us from pride and seeking to embrace whatever desire falls into our hearts.
 
Homily 59 begins by telling us that we cannot have one foot in the world and one foot in the kingdom. Our every concern must be with loving God and doing his will. So often we succumb to the illusion that we need material things in order to support our identity as well as our life. But Isaac reminds us that if we seek the kingdom before all things, God will provide. He will give us what is necessary. We must not simply work for worldly rewards. If we become overly attached to material things in this world God at time to allow us to experience trials in order that we might see where our faith really lies.

The Ascetical Homilies of Saint Isaac the Syrian - Homily Fifty-seven Part II

We continued tonight with homily 57 and read it to its completion. Saint Isaac gives us perhaps the most profound explication of humility among the fathers. Without humility all virtue is in vain. The Lord’s concern is with the soul’s amendment not with a self-willed “traffic in sin under the guise of divine pursuits.” Failings are not a problem for Isaac. If anything they produce humility in the soul; we come to see with a greater clarity our poverty and our need for God’s mercy and grace.  
 
Isaac tells us to seek humility even in the gifts that we receive from God. If they don’t help to produce humility within us, Isaac tells us, we should ask God to remove them from us. 
 
We must get used to the fact that afflictions are a part of our life as Christians and they give birth to humility. We must not think of our life and growth in virtue outside of them, otherwise we open the door for pride.
 
We can come to the point that we love pride. When this happens we esteem our own knowledge and intellect and we fall into a kind of derangement of mind. It is then that repentance becomes an impossibility and the worst of evils manifest themselves. Such a radical turning away from God leads men into insanity. Thus we must beg for humility as the mother of all virtues. And in this humility we must never try to outsmart the demons but rather let the light of Christ overcome the darkness within us.

The Ascetical Homilies of Saint Isaac the Syrian - Homily Fifty-seven Part I

Tonight we began homily 57. Isaac starts by telling us “Blessed is he who lives a vigilant life in this world”!  Vigilance is one of the central teachings of the fathers and it behooves us to ask ourselves what it looks like in modern times. What does it mean to be vigilant in age so filled with distraction, noise and temptation?  Once again Isaac tells us that there is no Sabbath for us in this world, no day of rest when it comes to seeking the Lord and living a life of virtue. We cannot be under the illusion that we can outwit the demons who never rest. We must live in hope and and hope alone. He who is virtuous must place his trust in God not himself. The one deep in sin though can hope that God in His mercy will come to his aid and lift him up in his poverty.  He need only turn toward God with a repentant heart. 
 
Isaac quickly moves the discussion toward the absolute importance of humility. He tells us “the man who has a foretaste and in truth receives the recompense of good things is superior to him who possesses the work of virtue.” Virtue is the mother of mourning and mourning leads to humility. We must never attribute virtue to ourselves but only to God. It is He who lifts us up like a child to gaze upon us face-to-face. But we must allow Him to lift us. We must acknowledge that He raises us out of our sin.

The Ascetical Homilies of Saint Isaac the Syrian - Homily Fifty-six Part III

Tonight we completed the homily 56. It was both challenging and beautiful. Every word of Isaac strikes to the heart and each example raises us up in our understanding not only of his teaching but of what it is to be a human being. Isaac began tonight, once again, by speaking to us of the profound resistance we have as human beings to embracing the strength God has given us in will and intellect to grow in virtue. We convince ourselves of our weakness and so all that is good seems impossible. Isaac shows us that even the pagan philosophers were capable through their will and intellect of pursuing the truth heroically and even being willing to die for that truth. 
 
This should strike the Christian to the heart, knowing that we have received the fullness of the truth in Christ along with every grace and blessing to live a godly life.  We must in every way let the love of Christ compel us and embrace every discipline that will foster virtue and purity of heart and so draw us closer to him.

The Ascetical Homilies of Saint Isaac the Syrian - Homily Fifty-six Part II

Tonight we continued reading homily 56. Isaac begins to guide us through a reflection on the nature of affliction and how it leads to the perfection of virtue and love. This is something that is often very difficult even for Christians to embrace. The cross always remains a stumbling block for those of the world and, in so far as it is a stumbling block for us, we are not fully alive in Christ. We cannot live in an unholy alliance with the world. Christ alone must be our joy and all idols must be set aside, most especially our own ego. Isaac uses the example of the natural virtue of philosophers. Even through discipline of their intellect and will they could achieve a high level of heroism and virtue. As Christians we must understand that we cannot rationalize our sin as being due to weakness of will or tell ourselves that we are not capable of living the life of the gospel. Naturally God has created us for Himself and now he has given us the grace to share in a godly life. He has called us to deification.

The Ascetical Homilies of Saint Isaac the Syrian - Homily Fifty-five Part II and Homily Fifty-six Part I

Tonight we concluded homily 55. Isaac discusses the nature divine fear, which is not fear of God but rather fear of losing what is most precious - our virtue.  Such fear makes us vigilant and prayerful. 
 
At the beginning of Homily 56 Isaac addresses how God makes use of involuntary afflictions to heal us and strengthen us. Like a surgeon, the Divine Physician delicately and with great mercy operates corresponding to the severity of the illness.

The Ascetical Homilies of Saint Isaac the Syrian - Homily Fifty-four Part VI and Homily Fifty-five

Tonight we concluded homily 54 and began reading homily 55. Isaac finishes homily 54 by telling us of the intimate link between fasting and silence. To engage in meaningless conversation or distractions can make us dissipated and lose our attention and ability to remember God. It can also weaken us in our spiritual practices. By simplifying our lives and removing unnecessary busyness and by fostering solitude, our experience of prayer and intimacy with God can deepen. Likewise, the practice of praying at night and for extended periods of time can enrich our prayer on a daily basis. We must let go of the time constraints that we place upon ourselves and let God guide and direct us; let him determine how long and when he wants to draw us to himself. 
 
Homily 55 begins by focusing on zeal. Do we enter into the spiritual life and spiritual battle with a desire for God and for virtue? Do we engage in that spiritual battle as those who trust in the grace of God and the strength that he gives us? Or do we give way to a kind of unmanly fear or what Isaac calls set satanic fear that is rooted more in our sense of what the battle will cost us or things that we are unwilling to let go of for the sake of what is good.

The Ascetical Homilies of Saint Isaac the Syrian - Homily Fifty-four Part V

We continued this evening with homily 54. Isaac confronts us with a simple question somewhat indirectly – how deep is our faith and confidence in God‘s providence and the power of his grace? Do we remain engaged in the spiritual battle with hope in Him and trust that we are surrounded by the Angels and the Saints? Do we remain joyful in tribulations knowing that God makes all things work for the good of those who love him?
 
In this world we will experience tribulation and hardship. We must prepare ourselves through prayer and our ascetical life to endure to the end.  Such endurance in the face of hardship and temptation often will require that we wait decades to experience the fruit and the joy of the kingdom.  Isaac tells us that when we embrace tribulation and affliction we participate in the redemptive love of Christ and begin to experience His own secret treasures.  
 
Isaac concludes by giving us a beautiful example of an elderly monk encouraging a novice to hold fast. He reveals to him how he began to taste the very sweetness of the kingdom and the unceasing worship of angelic beings. “Behold, the labor of many years, and what limitless rest it bore!”

The Ascetical Homilies of Saint Isaac the Syrian - Homily Fifty-four Part IV

Tonight we continued our discussion of homily 54. Isaac begins to explain to us the importance of tears in the spiritual life as a reflection of true repentance and as a fruit of repentance. Through rumination on our sin and through meditation upon the reality of the brevity of our life we come to mourn what has been lost through sin and begin to find that our only hope is in what Christ can offer. It is the vision of this that fills the soul with joy. 
 
Isaac then shows us that the solitary life and the vocation of the solitary reveals that we cannot neglect the interior life. We are not mere secular humanists, but our strength is in the Lord and our capacity to love comes only through his grace. 
 
Finally Isaac calls us to hold fast and to have courage in the spiritual battle, for God is our guardian and protector. Without his grace all things would be ravaged by the evils and consequences of sin. We must not let affliction strip us of hope but hold fast to our faith in what the cross shows us; that in self-emptying love we experience now our destiny and dignity in Christ. Even if we were to lose all sense of security in this world, our hope is invincible if we are immersed in the love of the Lord.

The Ascetical Homilies of Saint Isaac the Syrian - Homily Fifty-four Part III

We continued this evening with three very rich paragraphs from homily 54. St. Isaac begins by speaking about how we should approach psalmody. We read and pray with the Scriptures, not simply as those borrowing the words of another, but as those who’ve sought to open their minds and their hearts to God and have prepared the rich earth of their hearts to receive the seed of His  Word. 
 
Isaac then discusses the struggle with despondency. Whenever we turn away from God, we begin to experience a kind of existential depression and sadness. We cannot ignore He who is Meaning and Life and expect not to feel a void within us.
 
And finally, Isaac warns us about the struggle with our own thoughts. They are too many for us to handle and the demons are relentless and have the experience of thousands of years on how to manipulate. Therefore we must turn the mind and the heart to God in unceasing prayer, recognizing our poverty and need for His grace.

The Ascetical Homilies of Saint Isaac the Syrian - Homily Fifty-four Part II

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.

The Ascetical Homilies of Saint Isaac the Syrian - Homily Fifty-two Part VI, Homily 53 and Homily 54 Part I

Tonight we continued following Isaac’s explication of the nature of faith in Homilies 52 and 53; how it brings us to a knowledge of God that transcends the senses and all worldly knowledge that comes through the intellect. He writes,  “all the saints who have been found worthy to attain to this spiritual discipline, which is awestruck wonder of God, pass their lives by the power of faith in the delight of that discipline which is above nature.”  The Comforter shows us the power that dwells within us at every moment and consumes with fire every part of the soul. Thus we are led into all truth - to comprehend God as He is in Himself. Faith then illuminates all things and leads the soul to stretch forth her thoughts and long for that which the eyes of the body see not. 
 
We come to experience the certainty of faith that is not merely a confession of dogmatic beliefs but rather the union established with Christ through baptism and through obedience to His commandments. When we learn to be constantly alert and foster within true contrition, we come to walk the path trodden by the saints and to taste the peace of the kingdom.

The Ascetical Homilies of Saint Isaac the Syrian - Homily Fifty-two Part V

We continued our consideration of homily 52 where St Isaac describes for us the various degrees of knowledge. Tonight he discussed the second degree of knowledge. The person begins to turn away from the merely sensual and by the love of the soul begins to turn toward God through the ascetical life, i.e., the practices of fasting, prayer, mercy, reading of the Scriptures, and the battle with the passions. The Holy Spirit perfects this work and this action and so lays the foundation for greater purity of heart and opens up a path to the reception of faith. 
 
The third third degree of knowledge that St. Isaac describes refines what has been acquired through the action of the spirit and the ascetical life: the soul stretches towards God and through the gift of faith comes to experience and taste the hidden mysteries of the kingdom and the depths of the unfathomable sea of God’s love.

The Ascetical Homilies of Saint Isaac the Syrian - Homily Fifty-two Part IV

Tonight we continued our reading of homily 52. Saint Isaac begins to speak to us about the various degrees of knowledge and starts in particular with the knowledge that cleaves to the love of the body. Such a knowledge comes only through the senses and Saint Isaac calls it “common knowledge”; a knowledge that is naked of concern for God and sees the self as the sole source of providence. It is driven by a person’s concern and care for the things of this world and for their own safety and security. Every innovation and invention has its roots in anxiety and fear of losing what one possesses.  Beyond this it leads to judgment of others as standing in opposition to what one desires. Everyone becomes a threat of one kind or another and one becomes driven to seek positions of emotional power in relationships and control.  Faith, however, fosters humility and the true knowledge of our poverty as human beings and our need for God‘s grace and mercy. We are but dust and we must hold on to He who is the Lord of life and the governor of history.  In God alone do we find peace.

The Ascetical Homilies of Saint Isaac the Syrian - Homily Fifty-two Part III

We continued our discussion tonight of homily 52 where St. Isaac again tells us that knowledge is perfected by faith and acquires the power to ascend on high, to perceive that which is higher than every perception and to see the radiance of God that is incomprehensible to the mind and knowledge of created things. It gives us a foretaste of things to come and reveals the future perfection. 
 
The works of virtue lead us to faith. But even they are only steps by which the soul ascends to the more lofty height of faith.  The way of life proper to faith is more exalted than all things in this world - even that of virtue. 
 
Lengthy discussion ensued about the struggles in this world to pursue genuine faith – how we often settle for something far less than what God offers. We seek security in the world more than intimacy with God. Unceasing prayer and the means to such prayer are often neglected or unknown.  Often we seek to shape our spiritual life according to our own judgment rather than according to the mind of God.

The Ascetical Homilies of Saint Isaac the Syrian - Homily Fifty-two Part II

Tonight we continued reading homily number 52. St Isaac begins to unpack for us the difference between worldly knowledge and the knowledge that comes through faith. Faith always transcends the world and lifts us up above the limits of nature. In many ways faith shakes knowledge to its foundations. With the eyes of faith we see that nothing is impossible and that even if we were stripped of everything in this world we still possess all. Those who cling to worldly knowledge are always filled with the kind of anxiety, seeking ways to protect themselves from reality or to protect what they possess. They seek to use every way and means to assure themselves of what it is that they see.
 
But faith is never vanquished by anything. What can human knowledge offer in the face of open conflict or war, in particular war against invisible beings? Faith offers us unspeakable wealth - the very riches of the kingdom itself.  To turn away from faith is to fall into destitution, to freely return to a place of slavery. So often we cast aside the pearl of great price, sharing in the Sonship of Christ for the limited things of this world.

The Ascetical Homilies of Saint Isaac the Syrian - Homily Fifty-two Part I

Tonight we began a new homily, Homily 52, where St. Isaac expounds upon the various degrees of knowledge and in particular the distinction between earthly knowledge and faith. He leads us down a path that is often difficult for people in their sin to understand - that knowledge and faith are opposed. Now this may seem rather extreme. But what St  Isaac is trying to teach us is that earthly knowledge is always going to be confined by the very real limits of our intellect and understanding. It often arises out of and gives birth to anxiety; for earthly knowledge must always seek to control the realities that we face as human beings, to try to manipulate nature. Yet at the same time we know very well that we can never free ourselves from what frightens us the most; death, sickness and tragedy. We feel driven to work toward greater efficiency and authority over creation, but can never reach that end. Faith alone open our minds to the experience of God and His eternal love and compassion. It opens us up to the possibility of that which is not confined by the limits of this world. At the same time we are filled with the confidence in the providential love behind this that we are freed from fear and anxiety.

The Ascetical Homilies of Saint Isaac the Syrian - Homily Fifty-one Part VIII

Tonight we completed our reading of homily 51. It was both exquisitely beautiful and challenging. Saint Isaac brings us to the point of reflecting upon the very nature of eternal love and mercy. How often is our conception of God limited by our imagination and intellect? God‘s mercy is eternal and part of the very character of God. God does not change and that love does not alter. 
 
This leads Isaac to reflect upon the very nature of Gehenna. We often project on to God our desire for retribution. We turn God into a potential tormentor who scrutinizes our actions with the eye toward punishing us. Because we so often desire our pound of flesh for the ways that people sin against us, we believe God is the same and shrink God down to our dimensions. To lose sight of the wonder of God’s immeasurable love is to commit an iniquity against God. It speaks more to our lack of faith that we should make the poverty of our sin out measure God’s grace and glory and the power of the resurrection. In Gehenna one certainly experiences torment; yet this torment is the scourging of Love that has always been set on our repentance and salvation. 
 
Lengthy discussion ensued. The group plans to read the recently discovered additional Homilies of Issac, especially those dealing with his thought on this subject.

The Ascetical Homilies of Saint Isaac the Syrian - Homily Fifty-one Part VII

As we continue with homily 51, Isaac begins to speak to us about some of the more subtle challenges that we face along the way. At no time are we to relinquish the hard one freedom over the senses. Either through extending rest from ascetical labors indiscriminately or through laxity and slackening our watchfulness of heart, we can wound ourselves in small or great ways through our sin. If we give free reign to the senses we also give free reign to our hearts and the attacks of the evil one.
 
Isaac understands that even the most experienced person in the spiritual life will at times slip into sin. However we must not persist in that sin and act toward God in a cunning way. We must not give ourselves over to the illusion that life will go on indefinitely or that we will have the opportunity to repent. We must keep before eyes the brevity of life.
 
Likewise, we must always be engaged in the work of the heart. There’s always the danger that our asceticism can simply be an end in itself, feeding the ego and self-esteem. If we do not possess a discriminating disdain for the things that are passing in this world and if we are not driven by our love for God, even the most disciplined person can be very far from the life and love of the kingdom.
 
Those whose hearts are conformed to God do not hate sinners but rather look upon all with compassion and mercy. We must understand that God has not acted towards us with justice but rather with mercy and love. And what other way can we look at another person who is harassed and mocked by the evil one than with sympathy. We must be heralds of God‘s mercy and goodness.  Great care must be given not to project on to God our own understanding of justice, Hell, and retribution. We must always look to what God has revealed to us in his only begotten Son and understand that God is eternal love and mercy. It is this reality that we are tempted to change to fit our own imagination.   

The Ascetical Homilies of Saint Isaac the Syrian - Homily Fifty-one Part VI

More than anything Isaac wants us to understand and embrace the primacy of divine hope over fear.  Hope fortifies the heart and allows God to reveal Himself as He truly is to us; the fullness of mercy and love, set not on our distraction but on our salvation.  It is this hope that spurs us on, that makes us desire to run the great race and to fight the good fight of faith. It is God’s love that beckons us and that makes us turn to Him in a spirit of repentance. Our concern with God‘s judgment is not tied to punishment but rather to the desire to share in the fullness of His life, to enter into His rest.
 
Such an understanding will lead us to maintain and protect the state of watchfulness and to avoid laxity. Our desire for God makes us want to protect our hearts from anything that might pull us away from Him. 

The Ascetical Homilies of Saint Isaac the Syrian - Homily Fifty-one Part V

We continued with our discussion of homily 51 and once again Isaac through a kind of holy genius guides us deep within the truths of the gospel - In particular how we are to understand the nature of divine love and mercy and the hope that it brings to our soul and how it transforms the way that we look at others. He begins by warning us that asceticism absent a life of love and mercy is to be pitied. If we make ourselves castigators and chastisers we promise ourselves only a miserable life. 
 
If we are weak in the spiritual life we must set ourselves with a strong resolve to at least strive within our limits. If we are not peacemakers we must at least not be troublemakers. If we are angry with others in our hearts we must hold our tongues and remain silent. If we judge others or allow them to be consumed by the anger of others, then we are accomplices and bear their guilt upon our shoulders.
 
In all of this, Isaac teaches us that humility is the key virtue that produces peace within the heart and leads us to the joy of the kingdom. Humility is truthful living, a willingness to see the poverty of our sin, to acknowledge the futility of our life without Christ.
 
We closed the evening by simply touching upon one of the most powerful teachings and reflections of St. Isaac. He tells us that divine hope uplifts the heart but fear of Gehenna crushes it. What does the love of God, he asks, tell us about hell?  Do we desire the salvation of all as God himself desires it; or do we project our desire for retribution and worldly justice upon God?

The Ascetical Homilies of Saint Isaac the Syrian - Homily Fifty-one Part IV

Tonight we continued our reading of Homily 51. We picked up with Isaac’s list of observations showing us the nature of discernment and how important it is in our relationships with others and for our engagement of the world around us. Things often are not what they seem and so the gift of discernment is of great value in the eyes of the Fathers. It allows us to see how we often rationalize certain worldly behaviors, how we domesticate the gospel, and how we constantly seek to place boundaries around and limits to our understanding of love and mercy. The characteristic and distinctive element of Isaac‘s writings is his perception of the nature of God‘s mercy and what that means for the Christian way of life. At one and the same time he compels us and challenges us to rise above are limited understanding and to walk by faith and also reveals to us the height and the depth of God‘s love for us. Each of us stands in a unique relationship with God of intimacy and of unbonded love and Mercy. No one can provide us with faith and love; only we as individuals can pursue that relationship. As one western Saint put it - you are either a whole saint or no saint it all. We cannot approach God‘s love and mercy with half measures.

The Ascetical Homilies of Saint Isaac the Syrian - Homily Fifty-one Part III

Tonight we continued with our reading of homily 51. St Isaac the Syrian begins to map out for us how we are to form and shape our attitude and our thoughts in such a way that we guard and protect our own virtue and our capacity to look at others with Mercy. We are to be circumspect in our speech and in the revelation of our thoughts to others – being careful not to allow ourselves to be manipulated or drawn into acts of sin such as detraction.  
 
In our service of others and in our charity we are to guard and protect the dignity and the feelings of others. We must never set our desire to perform a good work above the identity of the one we are called to serve.  We are to lift them up in every way and be careful not to diminish their sense of worth. 
 
Isaac is very strong in his language, telling us that when we are genuinely pained for the sake of any person then we are akin to being a martyr. We must grieve for the wicked and understand that sin is it’s own punishment. We must imitate Christ who died not for the just but for the wicked. 
 
Furthermore, we must seek to establish within ourselves true discernment through bodily chastity and purity of conscience. If these are lacking every act becomes void in the eyes of God. We seem to have an infinite capacity for self delusion; our hearts telling us that we are good and righteous for the benefit of our egos and self esteem. God reckons righteousness in proportion to discernment and Saint Isaac provides us with a multitude of examples of how this is true.

The Ascetical Homilies of Saint Isaac the Syrian - Homily Fifty-one Part II

Tonight we continued our journey with St. Isaac through homily 51. Isaac continues his reflection upon living the life of mercy and challenging our view of justice as those who been redeemed by the blood of Christ. In the eyes of God our sin is like a handful of sand cast into an ocean of divine Mercy. Likewise we must view one another with the same generosity of spirit, always viewing sin and evil actions as a sickness driven and shaped by the evil one. We must never lose sight of the dignity of the human person made in the image and likeness of God even in the face of incontrovertible moral failure. We must realize that our sin distorts our view of the truth and inflames our anger to the point of retribution. Our anger no longer simply informs us of the presence of injustice it makes us want to take the judgment of God into our own hands - to embrace once again the original sin of seeking to make ourselves gods. 
 
Isaac sets out the virtues of humility and chastity as shaping the heart and making us a tabernacle for the Divine Trinity. Fear and joy both draw us toward God. Joy excels however and creates exuberance in the soul and fashions an open and irrepressible heart. 
 
Isaac does not fail to warn us of the pitfalls along the way. We must be circumspect and watchful even in those relationships of greatest love. We must desire to protect and foster the virtue of the other as much as our own. 
 
Our reflection shows us that Isaac will not allow us to domesticate the gospel and shape it with our almost infinite capacity for rationalization. Divine revelation turns our perception of reality and all that is human on its head. The revolutionary nature of the Gospel strikes the heart with full force.

The Ascetical Homilies of Saint Isaac the Syrian - Homily Fifty-one Part I

Tonight we began reading homily 51. To say it was challenging is an understatement. Saint Isaac presents us with the gospel in its purity and challenges us to abandon our comfortable and limited perception of the truth; in particular our understanding of mercy and justice. Isaac, in stark terms, tells us that rash zeal and fanaticism have no place in the spiritual life and in our relationships with others. We are not allowed to give way to our desire to judge others according to our own sensibilities. We are to put on the mind of Christ and our love for others is to be cruciform. 
 
Very often we take a morbid delight in assuming the position of power within relationships, enjoying correcting others when in reality we only add to their suffering. Furthermore, our rebuke of others only has the effect of undermining our own spiritual lives. Isaac bluntly tells us that to judge another is like a father slowly strangling his own beloved son. 
 
We can only understand Issac’s teachings from the perspective of the life of Grace and Theosis. We must be conformed to and transformed by Divine Love in every way.  
 
In the weeks and months to follow, St Isaac will draw us deeper into the mystery of God’s mercy and the beauty of the human person made in His image.

The Ascetical Homilies of Saint Isaac the Syrian - Homily Fifty

Tonight we read homily 50 in its entirety. St Isaac presents us and leads us through the experience of darkness that often overcomes the solitary and anyone who is seeking to experience God as he is in himself. The path to contemplation and communion involves the movement between darkness and consolation where one comes to experience both the profound nature of their sin and of God’s mercy and love. The deepest trial belongs to solitary or hermit who desires through purity of heart to know God and know him alone and seeks simply the consolation of faith. The darkness of one so detached is beyond words and comprehension, feeling the heart and mind with slip into utter poverty. Only God can allow a person to persevere and only God can console. 
 
Even those who are engaged in external works will experience this kind of despondency. They must learn to seek out counsel but more importantly they must learn to remain in their cell. That is, we must all learn to remain focused upon God, to open the mind and the heart to he alone who knows who we are and can plumb the depths of the mystery.