TheMonasticLife:Thewayofperfection

Withtheadventofmonasticism,aspecialwayoflifeappearedintheChurch,whichhoweverdidnot
proclaimanewmorality.TheChurchdoesnothaveonesetofmoralrulesforthelaityandanotherfor
monks,nordoesitdividethefaithfulintoclassesaccordingtotheirobligationstowardsGod.The
Christianlifeisthesameforeveryone.AllChristianshaveincommonthattheirbeingandnameis
fromChrist1.ThismeansthatthetrueChristianmustgroundhislifeandconductinChrist,something
whichishardtodointheworld.
Whatisdifficultintheworldisattemptedwithdedicationinthemonasticlife.Inhisspirituallifethe
monksimplytriestodowhateveryChristianshouldtrytodo:toliveaccordingtoGods
commandments.Thefundamentalprinciplesofmonasticismarenodifferentfromthoseofthelivesof
allthefaithful.ThisisespeciallyapparentinthehistoryoftheearlyChurch,beforemonasticism
appeared.
InthetraditionoftheChurchthereisaclearpreferenceforcelibacyasopposedtothemarriedstate.
Thisstanceisnotofcoursehostiletomarriage,whichisrecognisedasaprofoundmystery,2but
simplyindicatesthepracticalobstaclesmarriageputsinthewayofthepursuitofthespirituallife.For
thisreason,fromtheearliestdaysofChristianitymanyofthefaithfulchosenottomarry.Thus
AthenagorastheConfessorinthesecondcenturywrote:Youcanfindmanymenandwomenwho
remainunmarriedalltheirlivesinthehopeofcomingclosertoGod3.
TheChristianlifehasfromtheverybeginningbeenassociatedwithselfdenialandsacrifice:Ifany
manwouldcomeafterme,lethimdenyhimselfandtakeuphiscrossandfollowme4Christcallson
ustogiveourselvestotally:Hewholovesfatherormothermorethanmeisnotworthyofme,andhe
wholovessonordaughtermorethanmeisnotworthyofme5.
Lastly,ferventandunceasingprayer,obediencetotheeldersoftheChurch,loveofandsubmissionto
others,aswellasalltheessentialvirtuesofthemonasticlifewerecultivatedbythemembersofthe
Churchfromitsearliestdays.
Itgoeswithoutsayingthatthemonkandthemarriedmanlivedifferentlives,butthisdoesnotalter
theircommonresponsibilitytowardsGodandHiscommandments.Everyoneofushashisownspecial
giftwithintheoneandindivisiblebodyofChristsChurch6.Everywayoflife,whethermarriedor
solitary,isequallysubjecttoGodsabsolutewill.Hencenowayoflifecanbetakenasanexcusefor
ignoringorselectivelyrespondingtoChristscallandHiscommandments.Bothpathsdemandeffort
anddetermination.
SaintChrysostomisparticularlyemphaticonthispoint:Yougreatlydeludeyourselfanderr,ifyou
thinkthatonethingisdemandedofthelaymanandanotherofthemonk;sincethedifferencebetween
themiswhetherornottheyaremarried,whileineverythingelsetheyhavethesameresponsibilities
Becauseallmustrisetothesameheight;andwhathasturnedtheworldupsidedownisthatwethink
onlythemonkmustliverigorously,whiletherestareallowedtolivealifeofindolence7.Referringto
theobservanceofparticularcommandmentsintheGospels,hesays:Whoeverisangrywithhis
brotherwithoutcause,regardlessofwhetherheisalaymanoramonk,opposesGodinthesameway.
Andwhoeverlooksatawomanlustfully,whateverhisstatus,commitsthesamesin.Herehe
mentionsthatthelaymanfallsintosinisinfactmoreculpable.Ingeneral,heobserves,inlayingdown
HiscommandmentsChristdoesnotdrawdistinctionsbetweenpeople:Amanisnotdefinedby
whetherheisalaymanoramonk,butbythewayhethinks8.
Christscommandmentsdemandarigouroflifethatweoftenexpectonlyofmonks.Therequirements
ofdecentandsoberbehaviour,thecondemnationofwealthandtheurgingtofrugality9,theavoidance
ofidletalkandthecalltoshowselflesslovearenotdirectedonlyatmonks,butatallthefaithful.

Lastly,therejectionofworldlythinkingisthedutynotonlyofmonks,butofallChristians.The
faithfulmustnothaveawordlymind,butsojournasstrangersandtravellerswiththeirmindsfixedon
God.Thenhomeisnotonearth,butinthekingdomofheaven:Forherewehavenolastingcity,but
weseekthecitywhichistocome10.TheChurchcanbeseenasacommunityinexodus.Theworldis
itstemporaryhomebutitisboundforthekingdomofGod.JustastheIsraelites,freedfrombondagein
Egypt,journeyedtowardsJerusalemthroughmanytrialsandtribulations,soChristians,freedfromthe
bondageofsin,journeythroughmanytrialsandtribulationstowardsthekingdomofheaven.
Intheearlydaysthisexodusfromtheworlddidnotinvolveachangeofplacebutawayoflife.Justas
peopledidnotturnawayfromGodandtowardstheworldspatiallybutinmanner,becauseGodwas
andiseverywhereandfulfilseverything,sointhesamewaythisturningawayfromtheworldand
towardsGodwasunderstoodfirstnotspatiallybutasawayoflife.Thisisespeciallyclearinthelives
oftheearlyChristians.Althoughtheylivedintheworldtheywerefullyawarethattheydidnotcome
fromitnordidtheybelongtoit:Intheworldbutnotoftheworld.Andthosewholivedinchastity
andpoverty,laterfundamentalprinciplesofthemonasticlife,didnotabandonthesocietyofmenor
taketothemountains.
Spatialdetachmentfromtheworldisusedtoassistdetachmentinmanner.Experienceshowsthat
manssalvationishardertoachieveintheworld.AsBasiltheGreatpointsout,livingamongmenwho
carenothingforthestrictobservanceofGodscommandmentsisharmful.Itisdifficultifnot
impossibletoanswerChristscalltotakeuponescrossandfollowHimwhithintheboundsofwordly
life.Seeingthemultitudeofsinners,onenotonlyfailstoseehisownsinsbutalsobelievewehave
achievedsomething,becausewecompareourselveswiththoseworsethanus.Furthermore,thehustle
andbustleofeverydaylifedistractmanfromtheremembranceofGod,andnotonlypreventhimfrom
feelingthejoyofcommunionwithGod,butleadhimtobecontemptuousandforgetfulofthedivine
will11.
Thisdoesnotmeanthatdetachmentfromtheworldguaranteessalvation,butitisapositiveand
supportivestep.WhenamandevoteshimselfwhollytoGodandHiswillhowever,nothingcanstop
himfrombeingsaved.St.Chrysostommentionscharacteristically:Thereisnoobstacletoaworker
strivingforvirtue,butmeninoffice,andthosewhohaveawifeandchildrentolookafter,andservants
toseeto,andthoseinpositionsofauthoritycanalsotakecaretobevirtuous12.
SaintSimeontheNewTheologianobserves:Livinginacitydoesnotpreventusfromcarryingout
Godscommandmentsifwearezealous,andsilenceandsolitudeareofnobenefitifweareslothful
andneglectful13.Elsewherehesaysthatitispossibleforall,notonlymonksbutlaymentoo,to
eternallyandcontinuouslyrepentandweepandpraytoGod,andbytheseactionstoacquireallthe
othervirtues14.
Christianmonasticismhasalwaysbeenassociatedwithstillnessorsilence,whichisseenprimarilyas
aninternalratherthananexternalstate.Externalsilenceissoughtinorderthemoreeasilyand
perfectlytoattaininnerstillness.Thisstillnessisnotthesameasinertiaorinaction,butawakeningand
activationofthespirituallife.ItisintensevigilanceandtotaldevotiontoGod.Withdrawingtoaquiet
placeandexamininghimselfthere,themonksucceedsinknowinghimselfbetter,fightinghispassions
moredeeplyandpurifyinghisheartmorefully,soastobefoundworthyofbeholdingGod.
ThefatherofSaintGregoryPalamas,Constantine,livedalifeofstillnessasasenatorandmemberof
theimperialcourtinConstantinople.Theessenceofthiskindoflifeisdetachmentfromworldly
passionsandcompletedevotiontoGod.ThisiswhySaintGregoryPalamassaysthatsalvationin
Christispossibleforall:Thefarmerandtheleatherworkerandthemasonandthetailorandthe
weaver,andingeneralallthosewhoearntheirlivingwiththeirhandsandinthesweatoftheirbrow,
whocastoutoftheirsoulsthedesireforwealth,fameandcomfort,areindeedblessed15.Inthesame
spiritSaintNikolaosKavasilasobservesthatitisnotnecessaryforsomeonetofleetothedesert,eat
unusualfood,changehisdress,ruinhishealthorattemptsomeothersuchthinginordertoremain
devotedtoGod16.

Themonasticlife,withitsspatialwithdrawalfromtheworldtothedesert,beganaboutthemiddleof
thethirdcentury.ThisflightofChristianstothedesertwaspartlycausedbytheharshRoman
persecutionsofthetime.Thegrowthofmonasticism,however,whichbeganinthetimeofConstantine
theGreat,waslargelyduetotherefusalofmanyChristianstoadapttothemoreworldlycharacterof
thenowestablishedChurch,andtheirdesiretoleadastrictlyChristianlife.Thusmonasticism
developedsimultaneouslyinvariousplacesinthesoutheastMediterranean,Egypt,Palestine,Sinai,
SyriaandCyprus,andsoonafterreachedAsiaMinorandfinallyEurope.Duringthesecond
millennium,however,MountAthosappearedasthecentreofOrthodoxmonasticism.
TheevolutionofAthonitemonasticismfollowedthesamegenerallinesasthatofeasternmonasticism.
TodayMountAthos,withitseremitical,communalandcenobiticmonasticlife,preservesallthemain
formsthatChristianmonasticismhastakenthroughoutitslonghistory.
Thecommonestandsafestformofthemonasticlifeisthecenobitic.Thisformisnowfollowedbyall
twentyofthemonasteriesonMountAthos.Inthecenobiticmonasteryeverythingisshared:habitation,
food,work,prayer,effort,cares,strugglesandachievements.Theleaderandspiritualfatherofthe
cenobiumistheabbot.TheexhortationtotheabbotintheCharterofSaintAthanasiustheAthoniteis
typical:Takecarethatthebrethrenhaveeverythingincommon.Noonemustownasmuchasa
needle.Yourbodyandsoulshallbeyourown,andnothingelse.Everythingmustbesharedequally
withlovebetweenallyourspiritualchildren,brethrenandfathers.
ThecenobiumistheidealChristiancommunity,wherenodistinctionisdrawnbetweenmineand
yours,buteverythingisdesignedtocultivateacommonattitudeandaspiritofbrotherliness.Inthe
cenobiumtheobedienceofeverymonktotheabbotandtobrotherhood,lovingkindness,solidarityand
hospitalityareofthegreatestimportance.AsSaintTheodoreofStudiumobserves,thewhole
communityofthefaithfulshouldinthefinalanalysisbeacenobitcChurch17.Thisisanywayenjoined
bythecenobiticspiritoftheOrthodoxChurch,andthemonasticcenobiumisthemostconsistent
attempttoachievethis.
ThedependenciesofthetwentyholymonasteriesofMountAthosarethekathismata(seats),the
kellia(cells),thekalyves(huts),thetwelvesketesandthehesychasteria.Inallthedependenciesthe
monasticlifehasamoresolitaryandquietistcharacter.
Thekathismataarecloselylinkedtothemonasteriesandareusedbythebrethrenforgreatersolitude.
Thekelliaandkalyves,whicharesmallmonasticcomplexes,areoccupiedbysmallgroupsofmonks
wholeadalifeofquietism,practiceobediencetotheirelderandlivebyfarmingorhandicrafts.
OnMountAthostherearetwelvesketes,alsodependentonmonasteries.Thesketes,whichcanbeseen
ascorrespondingtotheancientlavras,possessacommonchurch,theKyriakon,andareadministered
byaprior.Thesketesarealsodedicatedtothequietistlifebutwithasocialdimension.Hospitality
doesnotnormallyconcerntheindividualcottagesoftheskete,butistheresponsibilityofthepriorand
hisassistants.
Lastly,thelifeofcompletesolitudeispractisedinthehesychasteria,ortruehermitages.Theseare
foundinremotespotsontheAthospeninsulaandparticularlyatitstip.Thehermitsweretheoriginal
nucleusaroundwhichthefirstmonasticcommunitiesgrew,andevenaftertheriseofcommunaland
cenobiticmonasticismthehermitscontinuedtobethemostcharismaticpersonalitiesinthebodyofthe
Church.However,thecenobiaandthemonasticcommunitieshadalreadybeguntobeplacesof
preparationforfuturehermits.Indeed,theCouncilofTrullo,inits41stCanon,ruledthatathreeyear
stayinamonasterywasaprerequisiteforthosewishingtobecomehermits.Today,too,thehermitsof
MountAthosliveeitherinmonasteriesorinkelliaandkalyvesunderobediencetoanelderforseveral
yearsbeforetakingupthecompletelysolitarylifeinthewilderness.
Initsflightfromtheworld,monasticismunderlinestheChurchspositionasananticommunity
withintheworld,andbyitsintensespiritualasceticismcultivatesitseschatologicalspirit.Themonastic
lifeisdescribedastheangelicstate,inotherwordsastateoflifethatwhileonearthfollowsthe

exampleofthelifeinheaven.Virginityandcelibacycomewithinthisframework,anticipatingthe
conditionofsoulsinthelifetocome,wheretheyneithermarrynoraregiveninmarriage,butarelike
angelsinheaven18.
Manyseecelibacyasthedefiningcharacteristicofthemonasticlife.Thisviewalsoexpressesthatof
theearlyChurchastothenatureoftheChristianlifeandtheuniversalapplicationoftheGospel
commandments.Thisdoesnotmean,however,thatcelibacyisthemostimportantaspectofthe
monasticlife;itissimplywhatgivesthislifeitsdistinctiveness.Alltheotherobligations,eventhe
othertwomonasticvowsofobedienceandpoverty,essentiallyconcernallthefaithful.Needlesstosay,
allthistakesonaspecialforminthemonasticlife,butthathasnobearingontheessenceofthematter.
AllChristiansareobligedtokeeptheLordscommandments,butthisrequireswork.Fallenhuman
nature,enslavedbyitspassionsisreluctanttofulfilthisobligation.Itseekspleasureandavoidsthe
paininvolvedinfightingthepassionsandselfishness.Themonasticlifeissoarrangedastofacilitate
thiswork.Ontheotherhandtheworldlylife,particularlyinoursecularsociety,makesithardertobe
anascetic.TheproblemfortheChristianintheworldisthatheiscalledupontoreachthesamegoal
underadverseconditions.
Themonasticprofessionrite,withitsshearingofhair,iscalledasecondbaptism19.Baptism,
however,isoneandthesameforallmembersoftheChurch.Itisparticipationinthedeathand
resurrectionofChrist.Theriteofprofessiondoesnotrepeat,butrenewsandactivatestheonebaptism.
Thevowstakenduringtheriteareinessencenodifferentfromthosetakenatbaptism,withthe
exceptionofthevowofcelibacy.Furthermore,hairisalsoshornduringbaptism.
Themonasticlifepointsthewaytoperfection.However,thewholeChurchiscalledtoperfection.All
thefaithful,bothlaymenandmonks,arecalledtobecomeperfectfollowingthedivineexample:You,
therefore,mustbeperfect,asyourheavenlyFatherisperfect20.Butwhilethemonkaffirmsthe
radicalnatureoftheChristianlife,thelaymaniscontenttoregarditconventionally.Theconventional
moralityofthelaymanontheonehandandtheradicalmoralityofthemonkontheothercreatea
dialecticaldifferentiationthattakestheformofadialecticalantithesis.
SaintMaximostheConfessor,incontrastingthemonasticwiththeworldlylife,observesthata
laymanssuccessesareamonksfailures,andviceversa:Theachievementsoftheworldlyarefailures
formonks;andtheachievementsofmonksarefailuresfortheworldly.Whenthemonkisexposedto
whattheworldseesassuccesswealth,fame,power,pleasure,goodhealthandmanychildren,heis
destroyed.Andwhenawordlymanfindshimselfinthestatedesiredbymonkspoverty,humility,
weakness,selfrestraint,mortificationandsuchlike,heconsidersitadisaster.Indeed,insuchdespair
manymayconsiderhangingthemselves,andsomehaveactuallydoneso21.
OfcoursethecomparisonhereisbetweentheperfectmonkandtheveryworldlyChristian.However,
inmoreusualcircumstanceswhithinthechurchthesamethingswillnaturallyfunctiondifferently,but
thisdifferencecouldneverreachdiametricalopposition.Thusforexample,wealthandfamecannotbe
seenasequallydestructiveformonksandlaymen.Thesethingsarealwaysbadformonks,because
theyconflictwiththewayoflifethemonkshavechosen.Forlaymen,however,wealthandfamemay
bebeneficial,eventhoughtheyinvolvegraverisks.Theexistenceofthefamily,andofthewider
secularsocietywithitsvariousneedsanddemands,notonlyjustifybutsometimesmakeitnecessaryto
accumulatewealthorassumeoffice.Thosethingsthatmayuniteintheworlddivideinthemonastic
life.TheultimateunifierisChristHimself.
TheChristianlifedoesnotdependonlyonhumaneffortbutprimarilyonGodsgrace.Ascetic
exercisesinalltheirformsanddegreesaimatnothingmorethanpreparingmantoharmonisehiswill
withthatofGodandreceivethegraceoftheHolySpirit.Thisharmonisationattainsitshighest
expressionandperfectioninprayer.IntrueprayerweenterintoanddwellintheDivineBeingbythe
poweroftheHolySpirit22.Thisleadsmantohisarchetypeandmakeshimatruepersoninthe
likenessofhisCreator.

ThegraceoftheChristianlifeisnottobefoundinitsoutwardforms.Itisnotfoundinascetic
exercises,fasts,vigilsandmortificationoftheflesh.Indeed,whenthesethingsareseenasendsin
themselvestheybecomeabhorrent.Thisrepulsivenessisnolongerconfinedtotheirexternalformbut
comestocharacterisetheirinnercontent.Theybecomeabhorrentnotonlybecauseoutwardlythey
appearasadenialoflife,contemptformaterialthingsorselfabandonment,butalsobecausethey
deadenthespirit,encourageprideandcultivateselfjustification.
TheChristianlifeisnotadenialbutaaffirmation.Itisnotdeath,butlife.Anditisnotonlyaffirmation
andlife,buttheonlytrueaffirmationandtheonlytruelife.Itistheonetrueaffirmationbecauseif
goesbeyondallpossibilityofdenialanditistheonetruelifebecauseitleavesdeathbehind.The
negativeappearanceoftheChristianlifeinitsoutwardformsisduepreciselytoitsattempttostand
beyondallhumandenial.Sincethereisnohumanaffirmationthatdoesnotendindenial,andno
worldlylifethatdoesnotendindeath,theChurchtakesitsstandandrevealsitslifeafteraccepting
everyhumandenialandaffirmingeveryformofearthlydeath.
ThePoweroftheChristianlifeliesinthehopeofresurrection,andthegoalofasceticstrivingisto
partakeoftheresurrection.Themonasticlife,astheangelicandheavenlylifelivedintime,isthe
foreknowledgeandforetasteofeternallifewhicheatsawayatmortality.Itaimsnotatcastingoffthe
humanelement,butatclothingtheincorruptibleandimmortal:Forwhilewearestillinthistent,we
sighwithanxiety;notthatwewouldbeunclothed,butthatwewouldbefurtherclothed,sothatwhatis
mortalmaybeswallowedupbylife23.
Therearesighingandtearsproducedbythepresenceofsin,andanachingtobefreeofthepassions
andtoregainapureheart.Thesethingsdemandasceticstriving,andundoubtedlyhaveanegative
form,sincetheyaimtobreakdown.Theyareexhaustingandpainful,becausetheyareconcernedwith
statesandhabitsthathavebecomesecondnature.Itishoweverpreciselythroughthisbreakingdown,
thisselfpurification,thatmanclearsthewayforGodsgracetoappearandtoact.Goddoesnot
manifestHimselftoanimpureheart.
Monksguardtheplace.Theychoosetoconstrainthemselvesspatiallyandtherecultivatethe
spiritualfreedomofferedbyChrist.Theytiethemselvesdownindeathsrealminordertoexperience
moreintenselythehopeofthelifetocome.Theyreconcilethemselveswithspace,wheremanisworn
downandannihilated,feelitastheirbody,transformitintotheChurchandorientateittowardsthe
kingdomofGod.
Themonksjourneytoperfectioniscoveredinstagesandisconnectedwithsuccessiverenunciations,
whichcanbesummarisedinthree.Thefirstrenunciationinvolvescompletelyabandoningtheworld.
Thisisnotlimitedtothings,butincludespeopleandparents.Thesecondisrenunciationofthe
individualwill,andthethirdisfreedomfrompride,whichisidentifiedwithliberationfromthesway
oftheworld24.
Thesesuccessiverenunciationshaveapositive,notanegativemeaning.Theypermitamantofully
openupandbeperfectedintheimageandlikenessofGod.Whenmanisfreedfromtheworldand
fromhimself,heexpandswithoutlimit.Hebecomesatrueperson,whoencloseswithinhimselfthe
wholeofhumanityasChristdoes.ThisiswhyonthemoralplanetheChristianiscalledupontolove
allmen,evenhisenemies.ThenGodHimselfcomesanddwelswithinhim,andthemanarrivesatthe
fullnessofhistheanthropicbeing25.Hereistobefoundthegreatnessofthehumanperson,andthis
explainsthesuperhumanstrugglesneededforhisperfection.
Themonasticlifeisoneofperpetualspiritualascent.Whiletheworldgoesonitsearthboundway,and
thefaithfulwiththeobligationsanddistractionsoftheworldtrytostaywithintheinstitutionallimitsof
churchtradition,monasticismsoars.Itrejectscompromiseandseekstheabsolute.Itlaunchesitself
fromthisworldandheadsforthekingdomofGod.ThisistheChurchsgoal.
InChurchtraditionthispathispicturedasaladderleadingtoheaven.Noteveryonemanagestoreach
thetopofthisspiritualladder.Manyaretobefoundonthefirstrungs.Othersrisehigher.Thereare

alsothosewhofallfromahigheroralowerrung.Theimportantthingisnottheheightreached,butthe
unceasingstruggletoriseeverhigher.Mostimportantofall,thisascentisachievedthroughever
increasinghumility,thatisthrougheverincreasingdescent.Keepthymindinhell,anddespairnot,
wasthewordofGodtoSaintSilouanofMountAthos.Whenmandescendsintothehellofhisinner
strugglehavingGodwithinhim,thenheisliftedupandfindsthefullnessofbeing26.
AtthetopofthisspiritualladderarethefoolsforChristssake,astheApostlePaulcallshimselfand
theotherapostles27,orthefoolsforChristssake,whoplaythemadmanfortheloveofChristand
mockthevanityoftheworld28.Seekingaftergloryamongmen,saysChrist,obstructsbeliefin
God29.OnlywhenmanrejectspridecanhedefeattheworldanddevotehimselftoGod30.
IntheLivesofmonkstheChristianseesexamplesofmenwhotooktheirChristianfaithseriouslyand
committedthemselvestothepathChristcallsallmentofollow.Notallofthemattainedperfection,but
theyalltried,andallrosetoacertainheight.Notallpossessedthesametalent,butallstroveashonest
andfaithfulservants.Theyarenotheldupasexamplestobeslavishlycopied,especiallybylaymen.
Theyarehowevervaluablesignpostsontheroadtoperfection,whichisforallandclimaxesinthe
perfectnessofGod.
Athonitemonasticismbyitsasceticstrivingandprayerkeepsopentheboundlesshorizonsfor
perfectionandbringingoutthetrueworthofman.AsamodelChristiancommunityMountAthos
enrichesthelivesofthefaithfulandstrengthensthemintheirspiritualstruggles.Itspresenceasacity
onthehillsisofthehighestimportancefortheChurchandthewholeworld.Todayspostmodern
societyinparticular,rentasitisbydivisionandconfusion,canfindinMountAthosthespiritandthe
forcesthatleadtounityandtherestorationofmeaningtohumanlife.
Prof.GeorgiosMantzaridis

1.

MaximostheConfessor,Mystagogia1,PG91,665C.
2.SeeEph.5,32.
3.Presbeia33.AlsoseeJustin,Confession1,15,6.
4.Mk.8,34.
5.Mt.10,37.
6.EachhashisownspecialgiftfromGod,oneofonekindandoneofanother1Cor.7,7.
7.Prospistonpatera(Tothefaithfulfather)3,14,PG47,37274.
8.Ibid.373.
9.Ifwehavefoodandclothing,withtheseweshallbecontent.1Tim6,8.
10.Heb.13,14.
11.SeeOroikataplatos(Monasticrulesinfull)6,PG31,925A.
12.Catechism7,28,ed.A.Wenger,SourcesChritiennes,vol.50,Paris21970mo,243.
13.Catechism12,1325,ed.B.Krivocheine,SourcesChritiennes,vol.104,Paris1964,
p.374.
14.Catechism5,1225,ed.B.Krivocheine,SourcesChritiennes.vol.96,Paris1963,p.386.
15.Homily15,PG151,180BC.
16.SeeOnthelifeinChrist6,PG150,660A.
17.SeeLetter53,PG99,1264CD.
18.ML22,30.
19.SeeServicefortheLittleHabit.TheGreaterPrayerBook,p.192.
20.Ml/5,48.
21.MaximostheConfessor,Onlove3,85,PG90,1044A.
22.ArchimandriteSophrony,Asceticpracticeandtheory,Essex,England1996,p.26.
23.2Cor.5,4.
24.SeeStage2,PG88,657A.Foracomparisonofthepatristictraditiononthethreestagesof
renunciationseethebookbyArchimandriteSophrony,AsceticismandContemplation,p.26f.

2.
3.

25.SeeArchimandriteSophrony,WeshallSeeHimasHeis,Essex,England31996,p.389.
26.SeeArchimandriteSophrony,SaintSilouanofMountAthos,Essex,England71995,p.572.
AlsoAsceticismandContemplation,p.42.
27.1Cor.4,10.
28.TheElderPaisios,Letters,Souroti,Thessaloniki1994,p.235.
29.In.5,44.
30.SeeArchimandriteSophrony,AsceticismandContemplation,pp.334.
"SecretHeart"
Secretheart
Whatareyoumadeof
Whatareyousoafraidof
Coulditbe
Threesimplewords
Orthefearofbeingoverheard
What'swrong
Letherinonyoursecretheart
SecretHeart
Whysomysterious
Whysosacred
Whysoserious
Maybeyou're
Justactingtough
Maybeyou'rejustnotbadenough
What'swrong
Letherinonyoursecretheart
Thisverysecret
Thatyou'retryingtoconceal
Istheverysameone
You'redyingtoreveal
Gotellherhowyoufeel
Secretheartcomeoutandshareit
Thisloneliness,fewcanbearit
Couldithavesomethingtodowith
Admittingthatyoujustcan'tgothroughitalone
Letherinonyoursecretheart
Thisverysecret
Thatyou'retryingtoconceal
Istheverysameone
Thatyou'redyingtoreveal
Gotellherhowyoufeel
Thisverysecret
Gooutandshareit
Thisverysecret

4.