St. Isidore Pelusiot as teacher of monastic asceticism

The Monk Isidore, being himself the abbot of the Pelusium Monastery, was truly an educator of the monastics, a mentor and leader of their personal lives, aware of the responsibility for the salvation of every monk - brother. His extraordinary spiritual experience and deep knowledge of the human soul, combined with his fiery pastoral love, gave him the full opportunity to beneficially influence monastics with his instructions. The reason for the instructions of St. father to the monks there was a decline in virtue and decorum in the life of the latter 1 . In particular, the spirit of idleness that has penetrated into the life of the monastic brethren 2 , the movement of monks from place to place (from one monastery to another) - not for edification, but for other, disapproving purposes 3 , concern for dandy in clothes, for the delicacy of food 4 , etc. deviations from truly monastic life - these are the shortcomings of the monastics, which were sufficient reasons for the instructions of the saint. father - an ascetic. Instruction from the teacher Isidore's messages to the monks were one of the main means of improving monastic life: in them he explains what monasticism consists of, what its virtues are and what monks should avoid. “The holy pioneers of monastic philosophy and leaders in it,” writes St. father, - based on the struggles and exploits that they performed for our instruction and teaching, they gave everything corresponding names, calling the removal from the material renunciation 5 ... Monastic wisdom or monasticism is, therefore, according to Isidore, renunciation, removal from the material. As such, it requires, first of all, the silence of solitude, in general, removal from the world into the desert, where only a monk can properly exercise himself in ascetic work; “For whoever remains in the midst of worldly rebellions and intends to know heavenly things,” says St. father, that what is sown among thorns by him is suppressed (Mark 4:7) and whoever has not renounced everything cannot know God” 6. But “detachment”, withdrawal from the world, is not enough for a true monk. At the same time, it is necessary that inside his soul there should be “oblivion of the previous way of thinking” 7 and silence of thoughts. “What good is it to you,” writes St. father to monk Cyril, From John’s hermitage in the desert, which you carefully competed with before, when now you do not imitate it and return to your private worries, you are restless in the desert, worried in solitude? To be silent outwardly, but mentally to get involved in everyday tricks and rebellions - this fills the feeling with darkness, and turns previous labors into nothing, and paves the way for passions to victory, and forces the warrior to throw away his shield” 8. “Humility,” he says, “does not like rumors and the monastic occupation succeeds only outside of confusion, where one can use this support of the heights of humility, diligently and completely forgetting disturbing matters and indecent speeches” 9. It is not enough for a monk to master the appearance of monasticism alone. “If we think,” writes St. father to monk Thomas, - that in order to improve in the angelic life, it is enough for us to take care of the philosophical cloak, beard and staff, and among the crowd of people we engage in city spectacles and rumors, boasting only about the weapons of victory, but shying away from the struggle and warfare by which victory is acquired; then, without noticing it, we become dogs returning to vomit, or pigs wallowing in the mire of an old habit" 10 . “Leather garments,” writes St. Isidore, - in clarification of the same thought, only those who courageously killed the flesh put on themselves, as a sign of mortification. If someone lives in passions, however, carries the weapon of the one who killed them; then he is like someone else’s face presenting to a spectacle; and the audience laughs at him, as if he contradicts the reality of the person being represented” 11. “Wearing rags and a beard for show does not serve as proof of asceticism... Therefore, says Isidore, if we want to fight lawfully, then we will fight the good fight, with artlessness in appearance, in the silence of solitude, with the virtue of dispassion, while maintaining silence” 12. In general, truly monastic life or asceticism, according to Isidore, is the imitation of all the commandments of the Lord and the repository of them, it is not angry, not rash, not arrogant, not avaricious, not self-loving, submissive, serves everyone, completely shuns the body, remains in character only with the spirit; He has a grateful tongue, prayer that is useful in everything, and he is immobile to slander. He does everything out of obedience, at the behest of the leader, whom time, labors and Divine determination have placed at the helm of the superiority, as one who knows and deflects the gusts of winds” 13. “Monastic life is the kingdom of God, it is not subject to any passion, it thinks supremely and succeeds in heavenly things. Having entered it, watch carefully (the holy father writes to the monk Pachomius) so that the Fall does not remove you from the royal palace and take you into captivity as a slave. For returning to it is difficult for those who have fallen away. But may God, who has opened an effective door and calls Himself a door through which entrance into salvation is possible, give you both a low-spirited mind and an impeccable word, dissolved in grace; and at the same time, may this present life become not difficult for you, and the future age not threatening, but saving” 14. Thus, asceticism, according to the teachings of Isidore, is at the same time hard work and feat. From the monk it requires constant spiritual sobriety, since “asceticism is constant warfare, surrounded by mental arrows, which are much more dangerous than sensual swords and which are called flaming by those who know their power precisely from experience” 15 . (Eph.6:16). In the letters of St. Isidore one can find indications of the three main virtues of monastic life: obedience, abstinence and non-covetousness. The main one of these virtues is obedience. “The holy pioneers of monastic philosophy and leaders in it,” says St. father, - based on the struggles and exploits that they performed for our instruction and teaching, they gave everything appropriate names, calling distance from the material renunciation and humility - subordination of oneself (obedience)" 16. “Therefore, if you want to become a well-skilled monk,” says Isidore, “do not please your self-will and self-will, but subordinate your will to those who, through life, time, and labor, have already cultivated and brought into being the Divine Vineyard and from whom it is easy to learn the work. For it is ridiculous and disgraceful to constantly pass from teacher to teacher in a low craft, and leave Divine wisdom to oneself as if it were something unimportant.” 17 “Whoever wants to accomplish a monastic feat, writes St. father, he must begin to subordinate himself to it, as to the building of a pillar, so that, having started with a rich hand and not continuing the work with the same good haste, he does not become a laughing stock for demons, a source of sorrow for angels and a reason for tears for people 18. The second main virtue of monasticism is abstinence 19. Abstinence requires, first of all, moderation in food or fasting, since only with fasting can asceticism, vigil, and service to God be successful - satiety, “giving rise to passions and leading to lust,” 20 does not know how to stay awake (asceticism requires wakefulness). Therefore, if you want to be an ascetic, writes St. father to monk John, “do not give room for satiety in yourself, otherwise you are taking up space in vain and weakening the ascetics” 21. An example of abstinence in food is for a monk the great ascetic John the Baptist, who himself, having eaten spring and wild honey for food (in the desert) 22, teaches for perfect asceticism to be content only with the tops of herbs and plants 23. But John’s food alone is still not enough; For perfection, the spirit of John is also needed (meekness is especially needed), says St. father 24. – The rule of asceticism further requires abstinence regarding clothing. An example for a monk in this regard can be the Savior Himself, “whose tunic was not stitched, but was woven from above,” as well as John the Baptist, who himself, “whose robe is made of hair to be ashamed” (Matthew 3:4) 25 teaches one to be content with a hair shirt to cover the body 26 . - Further, abstinence requires “not to allow everything to the eyes, but instead of a bridle, modesty should be placed on them, so as not to be subsequently punished for an evil desire... Therefore, the Savior, saving us from troubles and unnecessary worries, wanting us to pursue the field of chastity without them, threatened with a grave punishment assigned to those who try to look inquisitively; He threatened especially in order to suppress the root of passion, and then so that, wounded by the arrow of vision, we would not bring upon ourselves an incurable or incurable disease. For whoever does not see will not only more accurately, but also more easily overcome desire” 27. The virtue of abstinence also requires the monk to “restrain the speed of the tongue, which,” says St. father is more important than all earthly members, since it is most difficult to hold him back” 28. “I hear,” writes St. Isidore to the monk Cassian - that you fled the perishable life by entering the field of monks, but your tongue is uncontrollable and you speak without thinking. This means nothing more than to build a strong wall, impregnable for enemies, and leave a gate for them to enter. If you want to keep the wall safe and appear strong before your enemies; then with all your might restrain your tongue, which causes immediate and great falls.” 29 The highest level, the crown of monastic abstinence, is virginity. “The feat of virginity, according to Isidore, is great, glorious, divine, and even facilitates the work of other feats” 30. “With virgins,” he says, “there is nothing disordered or irregular, but everything is decorated with order, harmony and smoothness” 31. Virginity will easily overcome covetousness, having no concern for bodily decoration, children, etc. Whether anyone is more glorified, it does not compete. Is it loved by anyone? is not exalted. He does not take revenge on the one who turns away, and he does not turn away from the one who insults. Getting rid of all evils is the fight against innate desire 32. Therefore, virginity, according to Isidore, is separated from marriage as the soul is from the body: the first belongs to heaven, and the second to the earth, the first is like the sun, and the second to the stars 33. The most important virtue of monastic asceticism is non-covetousness. Even upon entering monasticism, having put off the old man, that is, having spent all his material wealth on alms and thus freeing himself from all worldly concerns, the monk, throughout his entire monastic life, must know only this high path of poverty 34 . He must “keep the law of the Baptists about not having two garments (Luke 3:11)” 35 and “compete with Elisha’s poverty, being content with the upper room and the candlestick” (2 Kings 4:10) 36. All these virtues of monastic asceticism have all their strength and significance for a monk only when they are combined with humility. “In order to be virtuous,” writes St. Isidore to the monk Orion - asceticism is not enough, but in asceticism one must be modest. For if, while going through the feat of meekness, we interrupt it with a rebellious state of spirit, then this means nothing more than wanting to improve salvation and not wanting to do what contributes to salvation” 37. “Who will not accuse you of inconsistency because, having despised wealth, and family, and this shadow-like honor, even having become for many through humility, you now turn out to be proud, as if you had forgotten the divine law, which commands those who want to exalt themselves to humble themselves (Matthew 23:12). Therefore, if you are not completely mired in the waves of arrogance, then sober up and keep your vow. For the modesty that grows with virtue makes those who live like this similar to God. And arrogance not only takes away the present, but also deposes the high-ranking from the very heavens” 38. Regarding the desire of some monks for (excessive) education of an external nature, St. Isidore says that the latter should be of secondary importance for the monk. “You have a wonderful gift,” he writes to the monk Patrim, “to learn successfully and speak powerfully. But the path of spiritual life is accomplished much more successfully through activity than through eloquent speech. Therefore, if you care about the rewards of those who do not perish, then speak loudly, recognizing them as unimportant, try to do good” 39 . The Holy Father advises monks to avoid reading the works of pagan writers, as they do not contain anything edifying and even threaten them with harmful consequences. “Who won’t laugh at you? - he writes to the monk Falaley, - who will not regret you, that, while remaining in the silence of the wisdom of the disciples of the Lord, you attract to yourself the noise and ferment of pagan writers and poets? Tell me, what is preferable to them than ours? Isn’t everything they try to do full of lies and laughter? Is it not from the passions of their deities? Is it not for the sake of passion that they do courageous deeds? Are their exploits not for the sake of passion? Therefore, run away from reading about this shame; because it terribly irritates the wounds that have begun to heal, run so that the evil spirit does not return with greater force and inflict on you a defeat that will be more disastrous than your previous ignorance or previous laziness” 40. As a zealot of strict ascetic life, Rev. Isidore could not pass over a word of denunciation as the monks moved from place to place, which was a consequence of their weakening zeal for the exploits of monasticism. “Changing shelter after shelter,” he says, “is characteristic of a hare, a fearful animal and timid by nature, and not of a monk, who must trust in the Lord and be motionless, like Mount Zion. So, why, having ceased to be firmly established in the Lord and to have the cross as a companion in the feat (the Holy Father writes to the monk Philip), do you change place after place, looking primarily, probably for more delicious food, rather than for more solid training? And you, I think, with such a belly and such a thought, going around all the cities of Israel and all the ends of the earth, will have to become some kind of Euripus, carried away by every whiff of the delicious smell and never stand still” 41. “You are already very old,” writes St. father to the monk Pelagius, but you still have an unshakable thought, moving from one monastery to another and trying at each one what the meal is like. Therefore, if you are interested in the smell of fatty dishes and the delicious preparation of tasty foods, then it is better to be affectionate to the officials and sniff the kitchen fires in the cities, because the hermits are not able to treat you so willingly” 42. “Unsteady and like you, fickle one,” writes St. father to the monk Mark, the prophet called dust swept up from the face of the earth (Ps. 1:4). For if you often change your place of residence, not for the sake of learning, but for the sake of more delicious food; then is it possible for anyone to mourn you with dignity, for you are destroying yourself and making many unfit” 43 . These are the instructions of St. father in relation to those monks who, having established themselves in the ascetic life, began to waver in it. But he did not leave his advice to the newly tonsured and novice monks. First of all, “one who takes a vow of asceticism must be ready to love all his difficulties, no matter how great and numerous they may be” 44. You have taken upon yourself a heavy yoke, having never experienced any yoke until now,” writes St. father to monk Luke. – And I am afraid that you will not turn out to be weak for the attraction of the Divine Rally and will not become a collaborator with it, which began to build a pillar, but did not take into account its strength (Luke 14:28). Therefore, if you want to become a well-skilled monk, do not please your self-will and self-will, but subordinate your will to those who, through life, time, and labor, have already cultivated and brought into being the Divine Vineyard and from whom it is easy for you to learn how to do it. For it is ridiculous and shameful to constantly pass from teacher to teacher in a low craft, and leave Divine wisdom to oneself as if it were something unimportant.”45 In view of the difficulty of the monastic feat of St. Isidore does not advise “new monks” to burden them with the yoke of the rules, so that they do not immediately fall into despair at the very beginning, or to leave them unbridled and unworking, so as not to fall into laziness, but little by little the measure of ascent should be increased for them, so that, moving forward, they grow like Isaac. For what excessive labor produces is complemented by great negligence, namely: labor depresses, and negligence weakens” 46 . To strengthen oneself in the ascetic life and defeat the evil deeds of the devil, the monk, on the advice of St. father, must remember the vows of tonsure and constantly watch over himself. “When you ascended the mountain of high life,” writes St. the father to the monk Lampetius, - and having washed his clothes and feelings, he prepared his heart for hearing divine dogmas; then, of course, he intended to forget the reptiles on the earth, so that, having reached the stronghold of virtues, he would hear God speaking and writing the old law of God on fleshly tablets and become a God-written book... Fulfill your covenant with the Lord and work diligently in His vineyard; because with Him is His reward (Rev. 2:12), which everyone receives for his labor” 47. “The common enemy of all,” writes St. father to the monk Strategy - does not know shame, does not know how to blush and despair to death, but instead of weapons and military shells, being content with his natural forces, he attacks at any time, and not thinking of being defeated, but dreaming of victory. Therefore guard your heart in every way (Proverbs 4:23). For the struggle against the enemy is not uniform, but it is many and, moreover, of different types. When he is defeated by chastity, then he arms himself with greed. If wounds are inflicted on him here, then he plots intrigues with the help of envy. And if he sees that another overcomes this, he arms his friends. If anyone can withstand their attack, he will take up arms against his household. And when he doesn’t take it either, it gives rise to negligence. If anyone overcomes him, he instills rancor. And why am I trying to count all the arrows of the evil one? I’ll leave this, but I’ll give this advice to your courage to have eyes everywhere, because the enemy attacks from everywhere and especially tries to inflict mortal wounds.” Therefore, a novice monk must immediately begin ascetic work. “You did great (the holy father writes to the new monk Theognostus) that you immediately took the spade in your hands; You’re doing a great job running around substances like something suffocating; You are doing a great job of being amazed at the sublime way of life. Therefore, stand awake, like a warrior, so that a relaxing sleep does not overtake you and you do not turn out to be a fugitive who threw away the shield; Let this not happen! For we are not ignorant of the devices of the evil one (2 Cor. 2:11).” It is obvious that the pastoral and ascetic instructions of St. Isidore, although intended for pastors and monks, modern St. Father, however, in its content, can be a very edifying and valuable guide for current church pastors and monks. 1.5 compare 1, 91; 1, 257. 1, 258; compare 1, 424 and 2, 45.