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103 It is necessary to toil over the guard of the things which are honourable. Honourable, of a truth, are the things which guard us from every vice both sensible and intelligible. These things, then, are the guard of the mind (nous) together with the invocation of Jesus Christ; and ever to look into the depth of the heart and everlastingly to keep stillness in the intellect (dianoia), even, if I may put it thus, from thoughts (logismoi) which appear to be good; and to be diligent that [the heart] be found empty of thoughts (logismoi), so that the thieves do not hide. And even if we toil staying beside the heart, yet consolation is near.
108 Just as it is impossible for him who gazes at the sun not to have his face richly shone upon, thus it is not possible for him who ever stoops down and peeps into the air of his heart not to be illumined.
112 The image of the outer and sensible bodily asceticism is the Old Testament. The Holy Gospel, which is the New, is the image of attention, that is to say, of purity of heart. And just as the Old Testament did not perfect [anything], neither did it give the inner man spiritual assurance in the service of God. For the Apostle says: ‘The Law made nothing perfect.’ [Heb. 7, 19.] It only forbade the gross acts of sin. For to cut off thoughts (logismoi) from the heart, which is the command of the Gospel, and wicked remembrances, is greater as regards purity of soul than to prevent one from putting out the eye and tooth of his neighbour [cf. Lev. 24, 17–22; etc.]. Thus also concerning bodily justice and asceticism—fasting, I say, and continence, sleeping on the ground, standing, keeping vigil and the rest, which by nature concern the body and make the part of the body which is subject to feeling to be still from sin in act—these things also being good, as I said regarding the Old Testament. They are a training of our outer man and a sentinel over the passions in act—but not sentinels over acts of sin in the intellect (dianoia), that is to say, they do not prevent them so as to be able to free us, with the help of God, of envy, wrath and the rest.
113 Purity of heart, however, that is to say, the keeping and the guard of the mind (nous), of which the model is the New Testament, if, indeed, the mind (nous) is guarded by us as it should be, uproots and cuts out of the heart all the passions and all the evils, and introduces instead joy, good hopes, contrition, mourning, tears, deep knowledge of ourselves and of our acts of sin, the memory of death, true humility, limitless charity towards God and men, and divine Eros (eros) in the heart.
Fr Theophanes (timiosprodromos.blogspot.com)
103, 108 (commentary)
112, 113 (commentary)
What is the use of reasoning about the nature of grace if one does not experience its action in oneself? What is the use of declaiming about the light of Tabor if one does not dwell in it existentially? Is there any sense in splitting theological hairs over the nature of the Trinity if a man has not within himself the holy strength of the Father, the gentle love of the Son, the uncreated light of the Holy Ghost?
Dogmatic knowledge, understood as spiritual knowledge, is a gift of God, like all forms of real life in God, granted by God, and only possible through His coming. This knowledge has by no means always been expressed in speech or in writing. The soul does not aspire to expound her experience in rational concepts when God's grace descends on her. She needs no logical interpretations then, because she knows with a knowledge that cannot be demonstrated but which equally requires no proof that she lives through God. And were there strength left in her, she would aspire to greater fulness of Divine life, and when the action of God is beyond her strength, she swoons in blessed silence.
It is impossible to clothe spiritual experience in flawless verbal form. The human tongue has no words with which duly to express the life of the spirit -- what is logically incomprehensible and inexpressible must be comprehended existentially. God is made known by faith and living communion, whereas human speech with all its relativity and fluidity opens the way to endless misunderstandings and objections.
We may be sure that none of the Saints would have sought language in which to express their spiritual experiences. They would have dwelt in silence for evermore -- silence, the 'mystery of the world to come' -- had they not been faced with the task of teaching their fellows; had not love roused the hope that someone -- 'if only a single soul', as the Staretz wrote -- might hear the word and, repenting, be saved.
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Some people take longer than others to assimilate grace. In general, the process is as follows: the initial experience of Divine visitation strikes man to the core and draws his whole being into the inner life of prayer and struggle against the passions. His heart is alive with feeling during this initial stage which abounds in such powerful experiences that the entire mind is drawn to take part in them. The subsequent period -- the loss of grace -- plunges him into great grief and a frenzied search for the cause of his loss, and the way in which it can be remedied. It is only after long years of these alternating spiritual states, after much wrestling with the passions, reading of the Scriptures and the works of the holy Fathers, and discussions with spiritual guides and other ascetics, that man discovers in himself the light of the knowledge of the ways of the spirit, which comes secretly and unobserved. This knowledge, which is called dogmatic consciousness, is the deep-set life of the spirit, having nothing to do with abstract gnosis.
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The Staretz testified categorically that the Divinity of Jesus Christ is made known in the Holy Spirit. The knowledge of Christ's Divinity thus acquired through spiritual experience enables man to comprehend in Christ the unfused union of two natures and two wills. The uncreated nature of Divine Light and the other dogmas of our faith are likewise made known through inner experience in the Holy Spirit. But here it must be noted that the dogmatic consciousness that comes from experience of grace differs essentially from a dogmatic knowledge which outwardly resembles it but is the product of 'faith in things heard', of academic study or a philosophical conviction in the form of a series of ideal abstract conceptions.
It is one thing to believe in God, and another to know God, as the Staretz said.
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The rationalist-theologian is concerned with a multitude of problems whose solution he seeks through philosophical speculation. His actual religious experience is not very wide. It proceeds mainly from the rational sphere of his being, not from a lively communion with God. He counts his scientific erudition and intellectual experience as spiritual riches, rating them so highly that all other knowledge takes second place.
For the really spiritual man seeking a lively communion with the living God, the ingenuousness of the rationalist leaps to the eye. He cannot understand how an intelligent man can be content with his own conjectures and abstract interpretations. Scholars, for instance, have wrestled down the centuries trying to relate grace and the freedom of man. They forget, as it were, that there is another route to the solution of these problems -- the way of existential knowledge of the reciprocity of Divine grace and human freedom. This was the road the Staretz took. It is the Church's route in general. The Church is strong and rich, not by her secular erudition but, above all, in her actual possession of the gifts of grace. The Church lives by the Holy Spirit, breathes through Him, and through the very fact of this communion with Him knows how He operates, knows, too, how and within what limits human freedom functions. St. Silouan the Athonite -- Archimandrite Sophrony pp. 187-190
It is not safe to swim in one's clothes, nor should a slave of passion touch theology. The Ladder of Divine Ascent -- St. John Climacus
 Христос воскрес! Воистину воскрес!Hristos a înviat! Adevărat a înviat!Χριστός ἀνέστη! Ἀληθῶς ἀνέστη!Click on the above links to listen to Paschal chanting.Apolytikion in the Plagal of the First Tone
Christ is risen from the dead, trampling death by death, and bestowing life on those in the graves.
Kontakion in the Plagal of the Fourth Tone
Though You went down into the tomb, You destroyed Hades' power, and You rose the victor, Christ God, saying to the myrrh-bearing women, "Hail!" and granting peace to Your disciples, You who raise up the fallen.
In August of 2008 I was pleased to post some links to a translation of the Gnostic Chapters by St. Diadochos of Photiki undertaken by Orthodox Monk. Orthodox Monk is now graciously providing the same translated material, but with commentary. I will be updating this post as more material becomes available. Chapters 1-9 (of 100) are here. Chapters 10-15 (of 100) are here. Chapters 16-29 (of 100) are here. Chapters 30-36 (of 100) are here. Chapters 37-55 (of 100) are here. Chapters 56-62 (of 100) are here. Chapters 63-64 (of 100) are here. Chapters 65-67 (of 100) are here. Chapters 68-75 (of 100) are here. Chapters 76-78 (of 100) are here. Chapters 79-87 (of 100) are here. Chapters 88-100 (of 100) are here.
 Earlier this week we celebrated the feast of the Annunciation of the Most Holy Theotokos and Ever-Virgin Mary. Here is an excerpt from Mattins: Today is revealed the mystery that is from all eternity. The Son of God becomes the Son of man, that, sharing in what is worse, He may make me share in what is better. In times of old Adam was once deceived, he sought to become God, but received not his desire. Now God becomes man, that He may make Adam God. Let creation rejoice, let nature exult: for the Archangel stands in fear before the Virgin and, saying to her 'Hail', he brings the joyful greeting whereby our sorrow is assuaged. O Thou who in Thy merciful compassion wast made man, our God, glory to Thee. The Festal Menaion, p. 460
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