Quote:
Originally Posted by awareness
Another quote:
So we don't rely on ourself ... but we "bear," "strive," and "remain." Sounds paradoxical to me.
Why does God require paradox to come close to him? Is He playing games with us?
And while I'm at it, if Theosis requires silly hats and habits, count me out.
And what's a Schemamonk?
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Another paradox is that we are saved by grace but we still have to cooperate with God and fight our passions. Probably, Christianity is a religion of paradoxes: the cross, a symbol of death, that becomes the symbol of life, or God becomes man or a virgin gives birth, or God who loves the world, and man who becomes first only by making himself last.
However, in that context, the meaning of "never rely on yourself in anything" is quite clear. The explanation must be in the same or next chapter where St. Nikodemos and Theophan the Recluse explain what it means. If I am not mistaken, the main point is "rely on God only", i.e. always remember the Lord in everything you do, pray unceasingly, and ask Him for guidance. In other words, don't say, "I am so great, therefore I can make it by myself." Say "Lord, I can't achieve anything without You. Please help me." And when you attain something, especially spiritual gifts, don't be proud, saying, "I achieved it thanks to my own strength, endurance, and wisdom". Always remember the words: "I am the vine; you are the branches. If a man remains in Me and I in him, he will bear much fruit; apart from me you can do nothing". (John 15:5)
I don't think that God is playing with us. Probably, it's our mind that is so small and limited that we can't really see how weak we are. I like the words of Fr Seraphim Rose (he was an American convert who became a monk) which he addressed to the Orthodox Christians. I think Fr Seraphim's words can be applied to all Christian believers: "Orthodox Christians! Hold fast to the grace which you have; never let it become a matter of habit; never measure it by merely human standards or expect it to be logical or comprehensible to those who understand nothing higher than what is human…"
In our context, I would say that we should not measure God by our human standards or expect it to be logical or comprehensible to us who understand nothing higher than what is human. We know that God is love. And He loves us so much that He sent His only begotten Son to die for our sins. What more or higher than that do we need to know to understand God better?
I think one of the dangers for us human beings is to believe in God that suits us the most. We are seeking God, maybe even find Him but if He doesn't correspond to our own imagination, or our own image, then we create our own "god". This "god" may fit us like a glove and we may be faithful to him till the end of our days but at the end we may hear 'I never knew you. Away from me, you evildoers!' (Matthew 7:23) You know, I wanted to mention WL when I was talking about the glove and god that we create for ourselves. But then I thought that it was very stupid of me. I don't need to read all those Bible Studies, Crystallizations, and Morning Revivals to know that God is love but I sill have my own personal imagination about Him. I imagine Him so merciful that I hope that He will save and forgive me even if I still continue to live a sinful life. Who is playing with who? God - with me or I - with Him? Then how about
: "Not everyone who says to me, ‘Lord, Lord,’ will enter the kingdom of heaven, but the one who does the will of my Father who is in heaven". (Matthew 7:21) If I ask myself "Do I do the will of the Father? Do I fulfil commandments, fight my passions, love God and my neighbor?" then there can be only one sincere answer: "Not really" -- and if I take out the last word from my answer; the outcome can't be clearer than that. Sorry, I have carried away again. I think I could blame WL for the lack of love, strength, and faithfulness in me, but I must admit that it's all my fault. God is always here. And no man can deprive us from Him. And no man can stop us from doing His will. But I am still weak. That's why I want to get back to my EO background. Will the EO church give me strength? I believe it is God who gives it, not a church. In the church but through the Holy Spirit. Anyway, I feel the EO church gives me a good guidance and shows a path to the Lord. At least I see it clearly in the books of St. Nikodemos, Theophan the Recluse, Alexander Schmemann, and Anthony Bloom. I don't want to call myself a "prodigal son"; to me, it sounds like a title. I am just a sinner who wants to get back home.
Ok, let's change the topic. I am not very familiar with monastic ranks. I just know that schemamonk can be an ordinary monk; it depends on the vows he takes. Schemamonk must be one of the most ascetic.
BTW, I downloaded an EO application for my smartphone. It's mainly about prayers. But there is some info about the church and clergy. That info supports my knowledge about the EO clergy: "Clergy are those in the Eastern Orthodox Church who have been called by God to fulfill specific functions of service and leadership in the church. Clergy are not inherently higher or better than laity in the Church, who are also ordained to a specific ministry as the Royal priesthood of Christ." Actually, I have read about some significant differences between the EOC and the RCC clergy. For example, If I am not mistaken, in the RCC, a priest is always a priest, even if he is retired. In the EOC, if a priest is retired, he is no more a priest but a layman.
https://play.google.com/store/apps/d...ss.prayersfree
PS About Eastern Orthodox monasticism:
Orthodox monasticism is inconceivable without its loftiest step - the Great Schema. The Holy Fathers of the Church regarded it as the culmination of monastic life. Monks find in the Great Schema the complete expression of their vocation - the attainment of the Gospel ideal of holy perfection. A man ascends to this level only gradually - according to his strengththrough life-long effort.
Monastic life elevates a monk to spiritual perfection in the spirit of Christ's love and, by living in this love, bears light and spiritual warmth to the world.
By withdrawing from the world, a monk does not express contempt for it, but, on the contrary, acquires a perfect love for the world, a pure love in Christ which is alien to worldly passions. By turning away from vanity the monk strives to perceive himsell and his impotence, and to fortify himself spiritually through prayer to God.
There are three monastic ranks: the Rassaphore, the Stavrophore, and the Schema-Monk (or Schema-Nun). Each of the three degrees represents an increased level of asceticism. In the early days of monasticism, there was only one level—the Great Schema. In the Russian tradition, whose abbot feels they have reached a high level of spiritual excellence reach the final stage, called the Great Schema.
A Schemamonk is a rare step taken in monastic life and is seldom approved by the Abbot or Bishop. The Schema, goes beyond carrying the Cross of Christ. Like our Lord Jesus Christ, he must be willing to surrender his life to totally save peoples souls. He must in fact be willing to be nailed to the cross he has been carrying. The Schemamonk is in essence, an Elder among the monastic, He is a monk who has aspired to a spiritual level that transcends worldly desires. It is a life of constant prayer. He is a walking icon of our Lord Jesus Christ. A Schemamonk is sought after by religious of all ranks, monastic and lay people for spiritual advice and comfort, as well as other Spiritual and religious matters. The Schemamonk will again take a new Name in Christ to show he has totally given up his worldly life.
Monastic Ranks
http://orthodoxwiki.org/Monastic_Ranks
http://sttikhonsmonastery.org/article.php?id=25