“THE ANGELIC LIFE” ACCORDING TO THE ORTHODOX CHRISTIAN FAITH AND TRADITION Part II

Abba [Father] taught: "The aim of our [monastic] profession is the Kingdom of God… but our [temporal] objective is a clean heart, without which it is impossible for anyone to reach our aim." Thus, our primary works is to attain a clean heart by uprooting the passions and cultivating the virtues: LOVE, OBEDIENCE, HUMILITY, CHASTITY, PRAYER, FEAR OF GOD, SILENCE, REPENTANCE, PATIENCE, WATCHFULNESS, FASTING, SELF-DENIAL, AUTHENTICITY, DETACHMENT, SIMPLICITY, SERIOUSNESS, FORCEFULNESS, ZEAL, TRANSFORMING ANGER, SELF-REPROACH, REMEMBRANCE OF DEATH, etc.

Saint Basil the Great taught: "The ascetical life has one aim—the soul’s salvation—and all that can contribute to this end must be observed with much fear as a divine command." Thus, the purpose of a monastery IS THE SALVATION OF SOULS. This spiritual typikon summarizes our understanding and application of the monastic life, BASED ON THE HOLY BIBLE and on the WRITINGS AND LIVES OF THE SAINTS OF THE CHURCH. Special attention is given to the mindset and traditions we have received from our holy spiritual forefathers (namely) Elder (Geronda) Ephraim of Arizona and Saint Joseph the Hesychast).

Saint Sophrony of Essex reminds us that correcting our ethical behavior is merely the means to an end: "The goal of asceticism is hte accomplishment of the will of God. Our goal, eternal life, consists in KNOWING GOD [John 17:3], and not in correcting our ethical behavior. This does not of course mean that we do not have to grow in moral rectitude. But the first and greatest commandment is to love God [Matthew 22:37]. When we lose touch with the memory of God, when we forget God, WE SIN AGAINST THIS COMMANDMENT."

Archimandrite Aimilianos, former Abbot (Egoumenos) of the Holy Monastery of Simonos Petras stated, "A Monastic Rule should be an embodiment, preservation, and presentation of the Canons of the Church concerning monasticism… It should not be one more law among many, a new burden, a new order for monks to learn well–if the want to be monks today–not a systematic and detailed inventory of duties and rights, but A LIVING, CONCRETE, CONTEMPORARY PRESENTATION OF THE HOLY CANONS ADOPTED CENTURIES AGO BY THE CHURCH WHICH NURSED THE PROBLEMS OF MONASTICISM, AS FLESH OF ITS OWN FLESH…It should not restrict the brotherhood,for then it will be loathsome, but should stimulate it to live… Where there is no rule to embody the spirit of the Gospel, there is no oneness of spirit, and then the brotherhood is doomed to fall apart.

Today, most monastery regulations resemble secular rulebooks concerning matters related to practical life. THEOSIS (DEIFICATION) IS THE CENTER AROUND WHICH THE THOUGHT AND THE HEART OF THE MONK SHOULD REVOLVE. The Regulation should therefore be a spiritual document–not a bill of law–which will awaken the hearts of the monks and rouse them to spiritual combat, so that they are drawn by the vision of the Kingdom of God and live with their gaze fixed on precisely this aim of theosis. Emphasis should be placed on the genuine CENOBITIC LIFE, which manifests itself in OBEDIENCE AND DISCIPLINE, POVERTY, PRAYE, AND STUDY, in the martyr’s outlook, and in desire for Christ. It should be an aid to theological and mystical understanding and to the experience of the mystery of theosis (deification) in Christ and of liturgical life. The CENOBIUM [i.e., the monastic community] should again become "A HEAVEN ON EARTH" and "AN ASSEMBLY CONVOKED BY GOD." a likeness of the Apostolic assembly.

The aim of the foundation of the holy cenobitic community is for the sisters [or monks] to live together in one place and, with God’s protection and aid, by living in perfect imitation of the life of our Lord in the flesh, and with much labor, many struggles and the continuous study of His commandments, TO ACHIEVE THE SALVATION OF SOULS, that perfection which is elevating and pleasing Go, and blessed theosis (deification)… It shall not be mre cohabitation on the part of cold individuals, but a drawing together of souls, a common course pursued by persons united in affection in one body, "rejoicing in each other lovingly in divine delectation," venerating with one mouth and one heart the Lord "Who is the head, from Whom the whole body, joined and knit together by every joint with which it is supplied, when each part is in harmonious operation, makes increase of the body for the edification of itself in love.

The Holy Scriptureand the Holy Fathers of the Church should have their rightful place [in the life of the monastics]. Theology should shed light on everyday problems. DOGMA should be regarded as a basis for piety. The TYPIKON of the Church should be observed in its spirit. COMMUNION should again be taken with the frequency ordained by the Sacred Canons. The spirit of worship should be interpreted every day in the monastery. Continuous prayer should be regarded as the fundamental criterion for spirituality. Youth should be respected and its enthusiasm fostered. The elevated spiritual life and the vision of the glory of God should be studied as the ultimate desire for the monk.

Moreover, pre-eminence should again be given to the Patristic principle of individual training. The person should not be stifled, the personality should be cultivated, the individual understood. The manual worker as well as the laborer in spiritual matters must be preserved, and spirituality must be cultivated by living within it. The cenobium must once again start filling the Church with Saints. [Resources: The Angelic Life.  A Vision of Orthodox Monasticism]

[To be continued]

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"Glory Be To GOD
For
All Things!"
– Saint John Chrysostomos
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With sincere agape in His Divine and Glorious Diakonia (Ministry),
The sinner and unworthy servant of God
+ Father George