To Hieromonk Pavel Asen about the monastic schema

Composition by St. Gregory Palamas “To Hieromonk Pavel Asen about the monastic schema” was probably written in 1334. It was addressed to Hieromonk Pavel Asen, who turned to the saint with the question of accepting the great and angelic schema. The author explains the essence of monastic tonsure, its meaning and correct understanding. He expresses a skeptical attitude towards the division into the small and great schema, since the holy fathers did not know such a division. Referring to Rev. Theodore the Studite, Saint Gregory emphasizes that both schemas have the same renunciations and vows, and external differences in attire (like the Analav and the Kukol) are, rather, a later establishment, sometimes leading to external display and distraction from true humility. The saint focuses on the internal change of life, and not on a simple change of clothes. For him, schema is a complete surrender of oneself to Divine love, constant repentance, struggle with passions and the desire for a perfect, God-like life. He calls on Hieromonk Paul to a deep awareness of his vows, to tireless prayer and humility, regardless of external symbols, which are only designed to remind one of one’s internal duty. The desire to accept the schema should not be determined by the fear of physical death, but by the desire for spiritual transformation, for the blessings of the Kingdom of Heaven and diligent fulfillment of the commandments of God. *The full title of the work is “Message to the Most Reverend Hieromonk Pavel Asen, who asked about the perception of the great angelic image.” *Title of the work in Greek – ᾿Επιστολὴ πρὸς τὸν ὁσιώτατον ἱερομόναχον Παῦλον τὸν ᾿Ασάνην, ἐρωτήσαντα περὶ τῆς ἀναλήψεως τοῦ μεγάλου καὶ ἀγγελικοῦ σχήματος. In the saints of our father Gregory, Archbishop of Thessaloniki and the New Theologian, 1 letter to the venerable hieromonk Mr. Paul Asen, who inquired about the acceptance of the great and angelic schema. Bless, father. “You have the anointing of the Holy One, and you know that all the anointing that you received from Him abides in you, and you do not need anyone to teach you,” says the Theologian, greatly beloved by Christ (1 John 2:20,27). But since your Honor, as one of the manifestations of the laudable humility that you have achieved, voluntarily asked for written advice, and advice from us unworthy, about accepting the great schema while leading a hermit’s life, we, out of a duty of love, considering your request an order, send you a short answer, as far as possible. Everyone who has the anointing of the Holy One and therefore is named after the name of Christ 2 must live holy, manifesting and confirming his name in deeds, words and thoughts. For this name means power over the passions and the acquisition of the wealth of virtue. The essence of all this is love for God and, through God, for one’s neighbor. It is impossible for a person moving in the world, associated with a woman and subject to everyday worries, to move towards this goal with all his mind: for he, no matter how zealous he may be, is divided and divides his aspirations between God and the world, flesh and spirit. Therefore, you too, taught and honored by God, father and brother, beloved by the Greatest, parted with the contradictions of this life and moved on to a single life - monastic - and did it well. Having devoted yourself entirely to Divine love, you will be able to acquire perfect love in your heart, no longer conforming to this world either externally or internally, not inclining toward bodily pleasures or human servility, either by will, deed, or thought, but ascending in your heart, through the renewal of your mind, being transformed by the Greatest. And if you ever suffer from any cunning of the evil one who stands in the way of those who strive for God, then immediately, having understood, you will return to this path, through sorrow for God, making in yourself an immutable repentance towards salvation. This is the great and monastic schema. But the Fathers did not know the small monastic schema and did not pass it on to us. Some of the later Fathers believed that one schema is in two. But their reasoning is incorrect, for, upon examination, you will find in both only renunciations and vows. Therefore, among the saints, Theodore the Studite, who is more knowledgeable than others in matters of monasticism, forbids talking about the great and small monastic schemas or accepting them. And it seems to me that those who later divided the prescribed robes according to the schemas kept for themselves and took away the Analavs and Kukol from the young, since these robes are most revered by the people who see them, as well as by those who have just become a monk, as those who have not yet established themselves in sacred humility and are easily carried away by the display of externals. However, if you have not yet worn them, but now want to put them on with prayer, you will do well. But confirm in your mind and remember: don’t let it seem to you that those who strive to be inaccessible and invisible to the crowd are some great people of unusual life, spending most of their lives in holy places. So you, too, have support in the fact that the crowd sees the cross on your shoulders and the doll of goodness on your head, and you immediately begin to seem glorious and perfect in virtue to them. But, seeing this, keep in mind your duty, your promise to God not to do evil and to lead a perfect and God-like life, which is above carnal passions, and so try to make the inner disposition of your soul better correspond to external symbols. And since you have made a vow to have a similar disposition of soul even without these symbols, since you have been awarded the choice of monastic life, you must now repent no less, humble yourself for the sake of God and salvation, and call on His help in fervent prayer. Even if you see that family relationships or bodily desires, or human opinions and assessments are taking over you, since this is how you acquire other virtues, through them you will succeed with God’s help, and moreover, you will increase humility. Through all this, if you stumble in any difficult circumstances, you return to the path of salvation. And at the hour of death you will receive the replenishment of your imperfections according to the love of Him who lovingly established the law of repentance for the human race. However, under pain of death, you are thinking intelligently about turning your life towards the Greatest. You, prudent by the grace of Christ, must understand that this is not just a change of clothes, but a change in life for the better and most useful. But what is this life? What are her vows? What are the signs of a more perfect life for those lying in the graves or for those who have already left life and are completely ready for burial? So, let it not be a disease that threatens death, which makes you expect to leave this life, but the fear of what threatens after death those who live carelessly, and the desire for the benefits promised to the zealous, lead you to accept a godly life, its promises and external signs, so that you will be more steadfast and able not only to pray, but also to repay, according to the word of the psalmist: “Do and render to the Lord your God” (Ps. 75:12 ). Gregory Palamu, as well as Rev. Simeon was called the New Theologian, but after the fall of Byzantium to Palamas, this nickname was lost. – Per. That is, a Christian. – Per.