THE FOURTH SUNDAY IN HOLY AND GREAT LENT: OUR HOLY FATHER JOHN OF THE LADDER

Saint John Climacus was probably born in the second half of the sixth century; but his country and origins are alike unknown because, from the beginning of his renunciation of the world, he took great care to live as a stranger upon earth. "Exile," he wrote, "IS A SEPARATION FROM EVERYTHING, IN ORDER THAT ONE MAY HOLD ON TOTALLY TO GOD." We only know that, from the age of sixteen, after having received a solid intellectual formation, he renounced all the pleasures of this vain life for the love of God and went to Mt. Sinai, to the foot of the holy mountain on which God had in former times revealed His glory to Moses, and consecrated himself to the Lord with a burning heart as a sweet-smelling sacrifice.

Setting aside, from the moment of his entry into the stadium, all self-trust and self-satisfaction through unfeigned humility, he submitted body and soul to an elder called Martyrios and set himself, from from all care, TO CLIMB THAT SPIRITUAL LADDER (KLIMAX) AT THE TOP OF WHICH GOD STANDS, AND TO "ADD FIRE EACH DAY TO FIRE, FERVOUR TO FERVOUR, ZEAL TO ZEAL." He saw his shepherd as "the image of Christ" and, convinced that his elder (geronda) was responsible for him before God, he had only once care: TO REJECT HIS OWN WILL and "WITH ALL DELIBERATENESS TO PUT ASIDE THE CAPACITY TO MAKE [HIS] OWN JUDGMENT," SO THAT NO INTERVAL PASSED BETWEEN Martyrios’ commands, even those that appeared unjustified, and the obedience of his disciple. In spite of this perfect submission, Martyrios kept him as a novice for four years and only tonsured him when he was twenty, after having tested his humility. Strategios, one of the monks present at the tonsure predicted that the new monk would one day become one of the great lights of the world. When, later, Martyrios and his disciple paid a visit to John the Savaite, one of the most famous ascetics of the time, the latter, ignoring the elder, poured water over John’s feet. After they had left, John the Savaite declared that he did not know the young monk but, under the inspiration of the Holy Spirit, he had washed the feet of the Egoumenos (Abbot) of Sinai. The same prophecy was confirmed by the great Anastasios the Sinaite (April 21st), whom they also went to visit.

In spite of his youth, John showed the maturity of an elder and great discernment. Thus one day, when he had been sent into the world on a mission, and finding himself with lay-people, he had preferred to give in somewhat to vainglory by eating very little, rather than to gluttony; for, of these two evils, it was better to choose that which is less dangerous for beginners in monastic life. He thus passed nineteen years in the blessed freedom from the care that obedience gives, freed from all conflict by the prayer of his spiritual father and on "a safe voyage, a sleep’s journey," moved towards the harbor of impassibility. On the death of Martyrios, he resolved to continue his ascension in solitude, a type of life suitable for only a small number, who, made strong on the rock of humility, flee from others soas not to be even for a moment deprived of the "sweetness of God." He did not commit himself to this path, one so full of snares, on his own judgment, but on the recommendation of holy elder George Arsilaites, who instructed him in the way of life proper to hesychasts. As his exercise ground, he chose a solitary place called Tholas, situated five miles from the main monastery, where other hermits lived, each not far from the others. He stayed there for forty years, consumed by an ever-increasing love of God without thought for his own flesh, free of all contact with men, having unceasing prayer and vigilance as his only occupation, in order to ‘keep his INCORPOREAL SELF SHUT UP IN THE HOUSE OF THE BODY," AS AN ANGEL CLOTHED IN A BODY.

He use to eat all that was compatible with his monastic profession, but in very small quantities, thus subduing the tyranny of the flesh while not providing a pretext for vainglory. By living in solitude and retreat, he put to death the mighty flame of greed, which, under the pretext of charity and hospitality, leads negligent monks to gluttony, THE DOOR TO ALL PASSIONS, and to the LOVE OF MONEY, "A WORSHIP OF IDOLS AND THE OFFSPRING OF UNBELIEF." He triumphed over sloth (acedia), that death of the soul which attacks hesychasts in particular, and laxity, by the remembrance of death. By meditating on eternal rewards, he undid the chain of sadness; he knew only a single sadness: that "AFFLICTION WHICH LEADS TO JOY" and makes us run within ardor along the path of repentance, purifying the soul from all its impurities.

What still prevented him from arriving at IMPASSIBILITY (APATHEIA)? He had long since conquered anger by the sword of obedience. He had suffocated vainglory, that three-pointed thorn which forever harasses those who battle for holiness, and which entwines itself with every virtue like a leech, by solitude and even more by silence. As a reward for his labors, which he took care to season constantly with self-accusation, the Lord gave him the queen of virtues, holy and precious humility: "A GRACE IN THE SOUL, AND WITH A NAME KNOWN ONLY TO THOSE WHO HAVE HAD EXPERIENCE OF IT, A GIFT FROM GOD." [Resources: The Greek Orthodox Archdiocese of America]

(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