ORTHODOX FEMALE MONASTICISM

My beloved brothers and sisters in Christ Our Only True Lord, God, and Savior,

CHRIST IS IN OUR MIDST! HE WAS, IS, AND EVER SHALL BE.

ORTHODOX FEMALE MONASTICISM

“And many women who followed Jesus from
Galilee, ministering to Him, were there looking
on from afar…” [Matthew 27:55]

It is a fact that Jesus had women disciples who were faithful to Him throughout His earthly Ministry and beyond. Later on Christian women followed their example and sought to remain virgins and to live a life of piety and asceticism. Among them were Saint Basil the Great’s mother Saint Emillia, and sister, Saint Macrina of Neocaesarea whose life is told by her brother Saint Gregory of Nyssa. As the angel of the family, she is a guiding light and model for her younger brothers. and who lived an ascetic life and founded a monastery.

Saint Basil writes: “If, by overcoming our passions, we regain the image of God and if the likeness of God bestows upon us everlasting life, let us devote ourselves to this pursuit in preference to all others, so that our soul may never again be enslaved by any vice. Let our understanding remain firm and unconquerable under the assaults of temptation, to the end that we may become sharers of the divine attitude.

Often, throughout their lives, we will read of the emphasis on the grace of virginity, both physical and spiritual. Saint Basil reminds us, however, that this “does not consist solely in abstaining from procreation of children, but our whole life, conduct and moral character should be virginal. We should illustrate in every action the integrity required of the virgin. It is possible, indeed, to commit fornication in speech, to be guilty of adultery through the eye, to be corrupted through the hearing, to receive defilement into the heart, and to transgress the bound of temperance by want of control in partaking of food and drink. However, those that keep themselves under restraint in all these matters, according to the rule of virginity, truly exhibit the grace of virginity fully developed and in its perfection.”

For the sake of Orthodoxy, many women had to overcome social norms, domestic values, stereotypes and the restraints of society on women; nevertheless, they persevered in taking up God’s purpose. Monasticism contributed to women’s affirmation as persons and to their emancipation from social constraints. The nun’s choice of obedience to a divine calling freed her biological and social determinism.

Several women, to preserve their virginity or treasure asceticism, took on the appearance of men, so they might escape ravishment from men. Among those women posing as men or eunuchs, we have Saint Anastasia (10 March), Saint Pelagia (8 October), and Saint Anna (29 October). Saint Evpraxia (11 September), took up masculine garb and demeanor to repent for an indiscretion; whereas, Saint Matrona (9 November) played the eunuch to escape her husband.

We also have several lives of women who agreed with their husbands to take up the ascetical life, such as Saint Vasilissa (8 January), Saint Athanasia (9 October), and Saint Episteme (5 November). Saint Philothei was unable to escape an abusive husband. When she entrusted him and the matter to prayer, God delivered her. The lives of several nun martyrs are also included such as the sufferings of Saint Fevronia, the 5 nuns in Iraq (9 June), Saint Paraskeve (26 July), and Saint Anastasia (29th October), Saint Justina, another virgin-martyr, also contended with the effects of sorcery.

Women Confessors of the Faith also aboud like the lives of Saint Theodosia, Anthousa, Saint Poplia. A few women also preached among the people, such as Saint Thecla, Saint Paraskeve, and Saint Cassiane who found philosophical and intellectual fulfillment preaching and teaching through her compositions of Church hymns and poems.

Defining Monasticism

Both Saints Athanasios and Basil saw MONASTICISM AS THE.MEANS OF DEMONSTRATING TO THE WORLD THE CHRISTIAN LIFE INDUBITABLY FOUNDED ON THE Orthodox Faith. For each celibate, this visible emulation of the Lord was more focused, when secular distractions and dissipations had been put aside. Their aims were both moral and ecclesiastical.

Saint Gregory of Nyssa defines monasticism AS THE STRUGGLE FOR MORAL AND INTELLECTUAL PERFECTION. He warns us “IT IS NOT EASY IN THE ENTANGLEMENTS OF THIS SECULAR LIFE TO FIND SUFFICIENT QUIET FOR DIVINE CONTEMPLATION; THOSE, ON THE OTHER HAND, WHO HAVE BID FAREWELL TO WORLDLY TROUBLES CAN , WITH PROMPTITUDE AND WITHOUT DISTRACTION, PURSUE ASSIDUOUSLY THEIR HIGHER STUDIES.”

THE LIFE OF THE CHRISTIAN

The sphere of Christians is one thing–THEIR WAY OF LIVING, THEIR MIND, AND SPEECH, AND ACTIONS–AND THE WAY OF THOSE OF THE WORLD IS ANOTHER; AND THE CHASM BETWEEN THEM IS GREAT.. Since “our conversation is in heaven” (Philippians 3:20), the Christian mind and ways of thinking are always in the heavenly frame. They behold as in a mirror the good things of eternity, by reason of their partaking and having the Holy Spirit. By this they are greater and better than the world, because THEIR MIND AND THE FRAME OF THEIR SOUL IS IN THE PEACE OF CHRIST AND THE LOVE OF THE SPIRIT. The Orthodox Christian possesses a glory, a beauty, and a heavenly wealth which is beyond words, and it is won with PAINS, SWEAT, TRIALS, AND MANY CONFLICTS–AND ALL BY THE GRACE OF GOD. (Saint Macarios the Great).

Heed the words of our Savior: “If any man will come after Me, let him deny himself, and take up his cross daily, and follow Me” [Luke 9:23]. Saint Macarios the Great asks you: “Do you desire to reign with Christ throughout everlasting ages? Will you not then readily welcome the conflicts, labors, and temptations of this short span of life, even to death?” Saint Paul forewarns us, saying, “We must through much tribulation enter into the Kingdom of God” [Acts 14:22]. Our Savior tells us that in the world, “you shall have tribulation,” nevertheless, He immediately adds, “but be of good cheer; I have overcome the world” [John 17:33].

Monastery Life

Many of these holy women entering the monastery, and infirmary for souls, found themselves tested and purified; because, “when the devil knows that God intends to have mercy on a soul and relieve it of the burden of its evil passions, either by His word or through His servants, the devil aggravates them all the more and attacks them all the more violently.” Thus, perseverance and courage are a cornerstone in the monastic life.

In the Orthodox Christian Tradition, nuns are monastics who live in monasteries and devote themselves to prayer, contemplation, chastity, and obedience. A member of a religious community of women living under the vows of POVERTY, CHARITY, AND OBEDIENCE. The Orthodox Monastic congregation of women is under the Prioress (Hegoumene) and the monastery is under the control of the bishop in whose Diocese or Metropolis it may be found. There is no distinction in name between a Monastery for men and a Monastery for women, as between the English terms ‘monastery’ and ‘convent.’ A convent is signified in Greek by the term ‘Women’s Monastery.’ There are no Orthodox Monastic Orders of either sex, as in the Roman Catholic church. Monasteries function as singular autonomous units with little or no involvement in education or other social services. Their primary mission is to promote in themselves the life of the spirit and sanctity. Therefore, their influence on society is purely of a spiritual nature by their example of faith and life. And considering the fact that most of the surviving Orthodox Monasteries are venerable monuments of antiquity, pilgrimages are frequently conducted, and as a result, people are brought into personal contact with monastics of stature and fame.

TONSURE (Μοναχική κουρά)

The Orthodox Church makes a differentiation between Monastics and other Clergy by way of a number of distinctions, most prominent of which is the shearing of the head of those entering the life of monasticism. The original shearing, or even shaving of the head, of monastics of both sexes was a practice introduced in the 4th and 5th centuries in the East. From there the custom was introduced and adopted by the West a little later. The sheared hair was a symbol of laying aside ‘the old man/woman’ together with his/her passions and desires.

But as time went on and around the time monasticism reached its peak in the 11th and 12 centuries, keeping one’s hair and beard at full natural length became the sign of monasticism and asceticism in the East in the place of the original practice of shearing. Since then, Monastic Tonsure takes place with the ancient prescribed ceremony, but only a few hairs are cut off the head of the candidate as a symbol of his/her rejecting the world with its pleasures and cares. [Resources: The Lives of the Spiritual Mothers and A Dictionary of Greek Orthodoxy]

(To be continued)

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“Glory Be To GOD
For
All Things!”
– Saint John Chrysostomos
+ + +

With sincere agape in His Divine and Glorious Diakonia (Ministry),
The sinner and unworthy servant of God
+ Father George