Mount Athos into the 21st century

[Christopher Epps]

I am writing a paper on this subject and would apprecaite any insights into why Athos has survived for so many centuries. What is it about Athos that is so enduring? Does the monastic lifestyle have anything to offer the outside world? What is it that makes Athos so enduring and such a prime focus for the monastic life? Does the Athos 'model' have anything to offer either the religious world, seeking to communicate spirituality and Christian message, or the secular world seeking and searching for fulfillment in consumerism and commercialism?

[Owen Jones]

I think Athos pretty much did go out of business in the 1950's. To the extent it survived is probably due to its isolation, not just from the world, but -- and I think that this is extremely important -- the Church. Most bishops would do away with serious monasticism if they could. Athos has a constitution and tradition which permits it freedom from episcopal meddling.

[John Wilson]

Christopher, keep in mind that there are other monasteries older than those on Mount Athos which still survive today, so I don't know if you can pin down anything specific to the Holy Mountain.

I can think of one exception though. Mount Athos is under the protection of our most Holy Theotokos (it's not for nothing that Mt. Athos is called Panagia's garden). She has often interceded for the monasteries, providing what they needed in during difficult times. It is also the resting place of innumerable grace filled relics of past saints who seem to have more than a passing interest in the home of their earthly remains. A read through an Athonite Gerontikon will leave you in no doubt as to their direct involvement, either through provision of needs or correction of faults.

Have you read through the resources on this web site? At the top of this web page you will find a link called Monasticism (http://www.monachos.net/monasticism/index.shtml) which may provide a lot of the information you are looking for. It will certainly be a good place to start at the very least.

Good luck with your paper, and I'm not doing any more of your homework for you :p

John (a former anglican).

[John Wilson]

Most bishops would do away with serious monasticism if they could.

Owen, broad sweeping generalisations are not very helpful and often incorrect. If you can back it up with some idea of how you came to this conclusion then fine. Otherwise, I recommend caution.

John (who has put his foot in his mouth more times than he can remember).

[Owen Jones]

When the current Ecumenical Patriarch was installed, he immediately tried to take political control of Mt. Athos. He was rebuked by the elected leadership of Athos which cited its historic independence. In the U.S., at best there is luke warm support for the development of monasticism, although certainly there are some bishops who are very supportive. Historically, there has always been a tension between a kind of administrative type episcopate and strong monastic communities, partly over money and wealth (monasteries end up getting large endowments from the wealthy), partly over spiritual matters. Clergy tend not to like monastics poking around their parishes, and for good reason -- monastics tend to try to move people toward a higher standard and the priest has to promote unity in the parish -- things running smoothly. Also, a lot of monastics are just plain trouble makers. It's a natural and important tension.

[sinjin smithe]

Just to prove Owen's point, I post a current article on the subject.

Monks Resist Greek Monastery Eviction
The Associated Press, Fri 17 Jan 2003

THESSALONIKI, Greece (AP) — Power and water have been cut, authorities
have halted supplies of food and medicine, and a deadline for forcible
eviction looms.

For now, though, more than 100 Greek Orthodox monks are resisting efforts to
force them from their 1,000-year-old monastery on a remote peninsula in the
Aegean Sea as punishment for their bitter opposition to reconciliation
between orthodox Christians and the Roman Catholic church.

Holding up a knotted rope rosary, the monastery's abbot, who goes by the
name Methodius, said the monks of the Esphigmenou Monastery would challenge
the eviction order in Greece's highest administrative court.

Methodius also vowed to appeal to a higher authority.

``We will fight with our prayer beads,'' he told a news conference Thursday
in Thessaloniki, a port city about 80 miles west of Mount Athos, a peninsula
home to some two dozen monasteries.

The monks were ordered expelled for rejecting the authority of Eastern
Orthodox leadership. Members of the monastery condemned church leaders for
holding talks with Roman Catholics as part of a long-running effort to
reconcile the two main branches of Christianity.

Mount Athos, known as the Holy Mountain, is considered a spiritual cradle of
Orthodox Christianity, and its conservative monks are widely perceived as
being guardians of the faith.

The inhabitants of Esphigmenou are considered the most doctrinal of all the
2,000 or so monks living on Athos.

For decades, the monks have shown their opposition to any reconciliation
with Catholics by adorning their monastery with black flags and a giant
banner reading ``Orthodoxy or death.'' They have referred to the pope as a
heretic.

Orthodox Christian Churches and the Roman Catholic Church have been
separated since the Great Schism of 1054 in a dispute over papal authority
and interpretation of their creed.

Ecumenical Patriarch Bartholomew, spiritual leader of the world's Orthodox
Christians, on Dec. 14 declared the ultraconservative monks at Esphigmenou
as ``schismatic.'' That decision allowed Mount Athos' Greek government
administrator to order their forcible eviction by Jan. 28.

It would be the largest-ever known eviction of monks from Mount Athos since
the community was founded more than 1,000 years ago. The last eviction, for
the same reasons, took place a decade ago and involved five monks living in
an isolated hermitage.

Since the eviction order was issued on Dec. 14, authorities have cut
electricity to the monastery and prevented the supply of food, heating oil
and medical supplies, Methodius said.

A legal adviser to the monks, Ifigenia Kamtsidou, said the men were not
given an opportunity to respond to the charges before the eviction order was
issued.

``Constitutional procedures were not upheld,'' Kamtsidou said.

The monastery's first serious falling out with the ecumenical patriarchate
came in the mid-1960's, after Catholic and Orthodox leaders withdrew a
series of anathemas — or damnations — issued in 1054.

Dialogue between the Orthodox and Catholics began in earnest when
Bartholomew was elected patriarch in 1991. Travels by Pope Johan Paul II
have also helped promote contact between the churches.

``Our battle is for truth and the true orthodox way of life, which the
patriarch is attempting to silence,'' Methodius said.

[Christopher Epps]

John,

Many thanks for your help which is much appreciated. I'll will take a look at the other resources available on this site which I only discovered today as I begin to crank up my research!

Christopher

[Owen Jones]

And you may even be seeing the EU getting involved at some point. EU money has been funding building restoration on Athos, but at some point the EU is going to enforce certain PC edicts on Athos.

The real story behind the AP article is really not the theology of ecumenism as such, but monastic independence from political administrative authority which has a very short-term agenda. It will be interesting to what extent the other monasteries on Athos get involved in this. And they have an elected council. If huge sums of money for the reconstruction of the old monasteries is threatened to be withheld, then it could influence their decision-making.

[sinjin smithe]

I believe Archbishop John once gave a sermon on how Constantinople is at a low point in its history. Essentially, I see it as Constantinople trying to hold for relevency when it is being rendered irrevelevant. Who is under jurisdiction of Constantinople anyone except the diaspora which is now seeking its own churches in America like the AOA and GOA? Sometimes, hierarchs are more interested in personal gain, like Bartholomew than teaching and preserving Orthodoxy.

[Owen Jones]

Bartholomew wants to be taken seriously as a geo-political figure like the Pope. To do so, he is using very PC issues like civil rights and environmentalism, not theological or spiritual issues. When in the U.S. he squandered an historic opportunity to preach Orthodox Christianity. Instead, he visited every shrine of the American secular left-wing.

There is also enormous resentment among the high donors in the U.S. about his desire to control U.S. purse strings, actually grab the money. The Patriarchate ought to relocate to New York or Washington DC. After all, America is the New Rome. Here is one case where a tradition no longer makes sense.

[sinjin smithe]

Here is a suggestion, why doesn't he locate here in the US? The US is a great super power right now yet we have no patriarchs based here. Anyway, I think Bartholomew wants to be the "Eastern Pope."

The thing with the EU, I posted in the casual conversation forum a thread about how the EU just passed a resolution to force Athos to admit women.
MEPs Approve Resolution (http://www.monachos.net/mb/messages/6555/9438.html?1043420752)

[Justin]

I sincerely pray to God that the Ecumenical Patriarchate does not "move" to America. Thinking of the 20th century Istanbul-based Patriarchs and how were worldy-minded they were, I truly shudder to think of what an American-based Patriarch (from that particular Church) would be like.

Besides, as far as I know, "moves" made by Patriarchate have always been temporary, and against the will of those moving. We can't have Patriarchs moving around based on where the "hot spot" is. Jerusalem was left desolate by the end of the first century AD, and within a few centuries had risen back up to the uppermost levels in the administration of the Church again.

[Richard McBride]

Dear Father Epps:

Concerning your interest in the Holy Mountain, I suspect that you have taken the pilgrimage treks offered to the wonderful sites in your country? Would you mind telling us of them, especially the Scottish pilgrimages?

I have been to Holy Island -- nearly getting trapped by incoming tide; but I was disappointed with my experience. Twas all my fault, of course, because I had not purged my heart of its dead works for that visit.

But all that was made up at Li'l Walsingham. There, the Theotokos was so powerfully evident, even I, a wicked sinner, walked about in tears, being overwhelmed by Her beautiful presence.

And since I am asking, I wonder if you have hooked onto any of Bishop Kalistos' tours? A most dear servant of God, Father Justin McFeeters (Antioch), has spoken of the Bishop's Scottish tours. I am hoping we may engage one, when his duties allow.

I say all this, thinking that few Orthodox are aware of the powerful presence of the Holy Spirit at so many of the holy sites in your country, Scotland, and Ireland. And to be truthful (as I hope to be), our Orthodox lack of interest is fed by the images of certain other sites turned into museums -- where I (personally) feel that few good angels walk; the outstanding example being Westminster Abbey; whereas, Westminster Cathedral (strange as it may be on the interior) is often filled with the presence of the Holy Spirit.

I wonder Father, have you been to Saint John Monastery, under the Patriarchate of Antioch? It is East of London, on the way to Norwich, I believe.

Of course, none of this can compare to Holy Mountain, and other Eastern monasteries, I believe (not having been to the East); but wherever one is, one seeks the Holy Spirit, or the Theotokos -- not the monastery.

There must be Orthodox sites in your part of the Western Counties too?

richard

[Richard McBride]

Thanks, Sinjin, for posting your AP article.

richard

[Moses Anthony]

Please correct me if I am wrong; but, there seems to be a general discontent/dislike for the priesthood among the members of this discussion community.

It seems to me that unless God does a real miracle in the "East and West", we will never see a reunion of the fractured Church.

The last time I read the Holy Scriptures about the responsibilities of presbyters, and the function of spiritual gifts in the Church, it was "...until we all attain to the unity of the faith, to the measure of the stature of the fullness that belongs to Christ". Sounds a lot like a higher standard to me.

A hard lesson which I had to learn in praying for both spiritual and political leaders: I am enjoined /commanded, to pray for them, not according to how my personal sensibilities may run, but that they may be responsive to, and make decisions according to the will of God(which sometimes doesn't coincide with how my mind and heart are running).

We want the Church to have a greater impact upon the world, but as long as there remains the East and West...... We shoot ourselves in the spiritual foot, because we label any attempt at reconciliation with Rome as being ecumenical heresy. Damned if I do and damned if I don't.

Many centuries ago monasticism yeilded to being gathered into the Church, the very enity monastics wanted by their ascesis to reform. And now they want administrative/political independency because the Church does not yeild to their wishes. Paul asked, who are we to condemn one mans servant to antother, for we must all appear before the judgement seat of God. Aagghhhh!!

t.u.s.

[Justin]

The priesthood? Never! I'm sure most of us have the highest regard for what Priests do, it is indeed a great sacrifice. Obedience is not the issue, corrupt hierarchs are. Saint Gregory the Theologian articulates what my bumbling words could never hope to: "There is one thing you must be aware of, I assure you. Bad bishops. ...All have the dignity, yes; but not all have the grace."

[Justin]

Of course, me attacking a hierarch is very hypocritical, especially in light of recent remarks I've made on other fora of late. Sigh, please pray for me, and forive me!

[sinjin smithe]

Many centuries ago monasticism yeilded to being gathered into the Church, the very enity monastics wanted by their ascesis to reform. And now they want administrative/political independency because the Church does not yeild to their wishes. Paul asked, who are we to condemn one mans servant to antother, for we must all appear before the judgement seat of God. Aagghhhh!!

I understand what you are saying. I do not have a dislike for the priesthood. It takes a very special person to be a priest. The problem sometimes can be the hierarchy which is suppose to uphold and defend faith. They are suppose ikons of Christ because they are so visible, and to serve as examples to us. Unfortunately, they are like us being the worst of sinners at times. All of this comes from someone who is the chief of sinners.

[Owen Jones]

I'm not aware that monasticism had anything to do with a desire or movement to reform the Church. It was a spontaneous thing -- people simply had a desire to totally devote themselves to God in prayer and self-denial and they saw that that could not be accomplished in a socially prominent parish situation. At the same time, monastics never separated themselves from the Church. They never saw themselves outside of or apart from the Church. there is a big difference between having some independence and self-governance vs. being apart from. Athos in particular has a long-standing tradition of self-governance. But the Egyptian desert was full of monks who were every bit a part of the Church, but just didn't have a whole lot of bishops in close physical proximity. And in principle, a bishop ought not to be running church affairs from afar.

[Christopher Epps]

Dear Richard,

Thank you for your enquiry regarding pilgrimages in England.

I regret to say that my experiences have been rather limited. I have not made any pilgrimage to Scotland but have, like you, made the journey to Holy Island (Lindisfarne).

More recently I have walked from Cornwall in South West England to Glastonbury which was total walking distance in excess of 125 miles. Glastonbury is a fascinating place especially for Christians. We arrived in time for the annual Glastonbury Pilgrimage weekend centred around the Abbey ruins. You can read about my exploits on my web site at http://homepage.ntlworld.com/frcdepps/going_for_glastonbury.htm
I am also involved in the Bishop of Truro's Spirituality group and this year we are planning to identify places of pilgrimage and other events in Cornwall (Anglican Diocese of Truro). I will post details when available.

Walsingham is of course a wonderful place of pilgrimage for Christians in England. I visited there when at theological college in Lincoln. At least one pilgrimage a year is undertaken from Cornwall each year.

I have met Bishop Kalistos several times at the Greek Orthodox Church in Plymouth with whom I have very close associations. He is a most inspiring man but I have never been on one of his pilgrimages.

Unfortunately, I am not aware of the Saint John Monastery you refer to. It is a sad fact of life that that my ministry demands much time to be spent locally and so opportunity for pilgrimage is limited to holidays or other rare special occasions. I have been blessed with two visits to the Holy Land and have made pilgrimage to many of the holy sites there. Most certainly a life changing experience.

I have, for many years, since meeting an orthodox icon painting monk who lived in Shropshire, been interested in visiting the Holy Mountain. The likelihood of this is at present remote hence my delighted at hooking into this discussion web site. I am grateful already for the helpful feedback I have received. I need to interpret the information I have gathered so far and will revert in due course.

Fr. Christopher
http://homepage.ntlworld.com/frcdepps

[Margaret Jackson-Roberts]

In tenth century Anglo-Saxon England, after the Viking raids had ceased, certain leading monastic figures (Sts Dunstan at Canterbury, Ethelwold at Winchester, and Oswald at Worcester) and their fellow monks were designated to reform the English church along monastic lines, on a concentrated, quasi-shock troop, basis, for want of a viable alternative. The result was that roughly half (10/19) of the medieval English cathedrals continued to be run by a monastic cathedral chapter until the Dissolution, by which time an undeniable intellectual sclerosis and ossification of the monastic way had set in. Maybe this is an inevitable consequence of monasticism becoming a central element in the Establishment of the time. I have spent a lot of time pondering the point.

Setting monasteries up as an organ of ecclesiastical (and, as we have discussed before, an important influence on secular) government may tame the independence of spirit of a true monk (or nun) on the path to salvation and implies a blunting of the spiritual cutting edge that should carve out the individual monastic path.

This has of course profound implications where the hierarchy of a church comes exclusively from the monastic clergy. I rather think however that it tends to be so; what's the view of others?

the seeker

[Owen Jones]

That's a fascinating bit of history, Margaret. Thanks. Today, Orthodox bishops, I think, have to have a monastic tonsure. But they really for the most part have no monastic upbringing or training. It's a convention. I don't have a purely cyclical view of history, but there are certainly ups and downs that I am trying very hard to be philosophical about, since we live in one of those down periods of cultural decadence. If there were a strong, vibrant monasticism I would be all in favor of it having more institutional influence more broadly felt in the Church today. But monks are very naive about things when they leave the cloister. Athos for years has been accepting millions of EU money to rebuild the old, run down monasteries. I told a monk almost ten years ago that they would pay a price for that, and now Sinjin has posted an article saying that the EU wants to dictate Athonite policies. So secularism and materialism may end up destroying what a thousand years of pirates and Muslim invasions couldn't. I can even see an EU minister for Athos dictating changes they must make in their liturgies, ie inclusive language, etc. since they have already sold their souls to mammon.

[Margaret Jackson-Roberts]

I do see your point, Owen, but I am a little more upbeat about the place of monasticism in human life. This is because there seems to be a consistent thread, running through all ages of mankind, of a desire to understand the fundamentals of life, faith, selfhood (or its absence or negation, as in the Buddhist concept of anatta, or no-self), and a need for solitude to explore the outermost limits of human capacity when faced with the vastness of Being.

If materialism, whether expressed in the form of a greedy king such as Henry VIII (or Philip IV, known as Le Bel, of France, who suppressed the Knights Templar) or an EU keen to bring all of us lucky denizens of the Old Contiment into one big happy family, takes hold then a few brave souls will still buck the trend by retreating from the world in order to find salvation. Think of the mystical poet Thomas Treharne, and Nicholas Ferrers, who set up a semi-monastic community for his immediate family and friends in the 17th century.

They tend on the whole to be the individualistic rebellious sort who appal the bureaucrats. Some are frankly a bit mad, others just eccentric or anti-social, but a critical nucleus of them will always want to advance the cause of wisdom, both in their own regard and for the benefit of suffering humanity.

So the monastic instinct is, I believe, an innate bud of potentiality in many people though circumstances may not always be propitious for its development or external expression. But one can live the essentials whilst still remaining unprofessed. There is certainly a notable hunger at present, in many people of all religious persuasions and of none, for going on retreat in order to discover the still, small voice of inner quiet, and a number of (RC) religious communities are now ensuring their immediate economic survival by catering to that hunger with no demands for a fuller commitment to the life.

the seeker

[Owen Jones]

I agree with everything you say. George Gallup, Jr. used to say that the 20th century was devoted to the exploration of outer space and the 21st would be devoted to the exploration of inner space. We just don't see too many visible signs of that yet. But secularism can't last forever. By that I mean the notion that whole societies can somehow exist without God. (not talking about religion). The problem with Christianity in general, however, is that it has rejected or forgotten about the internals, so most seekers look to Buddhism, or other techniques. The problem with that is that it tends to be self-centered. The modern, western interest in Buddhist meditation does not encompass traditional Buddhism, for example, because it involves traditional rituals for the expiation of sins and the exhorcism of demons, and extreme self-denial. So Westerners just glom onto the meditation technique, reducing spirituality to a technique. There is a lost science of the soul that the West has lost and its there in our tradition, available in books translated into English, but not much institutional support for it, because, as you suggest, "mysticism" is not something that you can easily control institutionally.

[Hermit]

Well, if I ever manage to tear myself away from computer and cottage, and retreat permanently to my little tipi in the forest, I certainly wouldn't have much interest in becoming a professed Catholic hermit ... although I may attend mass every day (the church is only about a mile away from my camp!).

I also have an interest in Buddhism and Yogic paths and occasionally use some of their techniques, but always keep primary the essential Christian teachings of a personal God, something the Buddha and Patanjali couldn't teach as the time was not ripe (when the Buddha said there was no god and no soul, he was reacting to Hindu theological concepts of the period).

I think it's wonderful that the example of Jesus and Christian tradition support so many different paths to God, for all the cells and organs of the body of Christ ... whether it be the attempt for direct encounter in solitude, or together with others in a monastic community, or parish priesthood, or a more ordinary pious life of marriage and work and charity.

[Christopher Epps]

I have been working some more on my project and wondered if anyone can help me in understanding the daily routine of monastic life on Athos?

I am interested in a 'typical' day in the life of a monk with times and events if possible.

My hope is to find aspects, fragments even, of monastic life that can inform a largely secular world disinterested the spiritual life, preserving nature or discovering or expressing the love of God in the world. What is it that inspires and fulfills the yearnings of the soul in the monastic way of life as opposed to the worldly fulfillment by commercial means?

I would like to get a 'feel' of how monastic life is different to my own pattern of daily prayer and contemplation as a priest.

[Margaret Jackson-Roberts]

Dear Father Christopher,

Is your interest exclusively in life in an Orthodox monastery? If not, could I recommend the 4 volume account of the (western) Monastic Orders by the late Dom David Knowles OSB, which contains the daily monastic horarium, and the older but still serviceable book, Benedictine Monachism, by Dom Cuthbert Butler OSB. For the eremitical Carthusians there is the Rule of St Bruno and also of course the Rule of St Benedict, which is available in parallel English/Latin text. I understand that Orthodox monasteries generally follow the precepts laid down by St Basil the Great, and I have been trying for ages to find a copy but it appears to be out of print.

the seeker

[Margaret Jackson-Roberts]

PS to my last post, the Monastic Institutes of John Cassian are an important common source for both eastern and western monasticism.

the seeker

[Justin]

(Fr?) Christopher,

I don't know what your schedule or resource situation is like, but there are a number of monks in America who have lived on Athos. Perhaps you could contact some of these and see if they would be willing to do interviews? I think that chances are slim as most monks--by nature--are reclusive and don't give out much information about personal experiences, but there's always the possibility that they might. I believe that a monk at Saint Theodore House (http://www.sttheodore.org/) mentioned to me that he had lived on Athos, though I might be wrong on that (maybe he had only visited for a time). Anyway, perhaps that's a "lead" you could follow.

[Justin]

PS. If you ever bring anything together (published or unpublished), would you let us know? I'm sure many here would find such a thing to be an interesting--and beneficial--read http://www.monachos.net/mb/clipart/happy.gif

[Christopher Epps]

Justin,

Many thanks for the lead. I'll give it a try.

Christopher

[Margaret Jackson-Roberts]

A further thought occurs on inspiration to the monastic way. In the 14th century an Oxford-educated monk-hermit from Durham Cathedral Priory, John Whiterig (known as the monk of Farne), wrote some limpid texts on his spiritual and meditative experiences, some of which can be obtained from the internet at http://wwww.umilta.net@whiterig.html. Another good site for western Benedictine medieval monastic spirituality is at www.idahomonks.org/mms.htm (http://www.idahomonks.org/mms.htm).

the seeker

[Marvin Vann]

Father Epps,

Christ is in our midst!

Have you visited Mt. Athos, or considered doing so? I am currently organizing an Orthodox pilgrimage to Athos (for three days), Tinos, the Meteora monasteries and several other points in Greece and Istanbul/Constantinople. If you are interested in more information, e-mail me and I will be happy to provide it.

Godspeed,

-Ambrose

[Christopher Epps]

Can anyone kindly define the following terms for me?

iconophile & idiorrhythmic

Thank you.

[Richard Leigh]

Christopher,

I've heard of "iconodoule" which is someone who supports the doctrine and practice surrounding icons. That was in contrast to the "iconoclasts" who out and out destroyed icons. I imagine "iconophile" is someone who likes icons.

Don't know about "idiorhythmic" yet.

Richard

[Marvin Vann]

Christ is Risen!

I haven't heard the term, "iconophile," either; it sounds slightly pejorative to me, and not like something the Orthodox would use. As noted above, "iconodule" is common, and the Greek means, "those who revere icons" or "those who show reverence by using icons."

"Idiorrhythmic" refers to one of the two major types of monastic life; the other is "kenobitic" sometimes spelled "coenobitic." The former refers to monastic foundations in which monks live near each other, but separately, own their own property, and meet periodically for common worship. "Idio" refers to uniqueness and individuality (the word "idiot" is derived from it). "Rhythmic" is famiar to English speakers. Kenobitic means "in common," and refers to monasteries of the type more familiar in the West; i.e., with life in common, little individual ownership, rule by an abbot, etc.

Hope that helps.

[Richard McBride]

Christopher Epps Posted on Friday, 16 May, 2003


iconophile & idiorrhythmic

-filo is the combining form of loving, so maybe eikon plus loving is the meaning?


In modern Greek idiorrouqmia means is peculiarity or originality. And that must be an interesting comment for artists and inventors.

But I learn from Marvin's observation, not from what I've said.

[M.C. Steenberg]

Dear in the Lord, Christopher,

As Richard mentioned phile (Gr. fulh) is the Greek word for 'love'. The title 'iconophile' is given to one who 'loves icons' - i.e., a supporter of the use of icons in Christian worship. This is not a pejorative term in any sense (unless, of course, one is saying it as a taunt), and simply describes one who has a fondness for icons.

The term 'iconodule' utilises the Greek doulos (douloV), meaning literally 'bondservant' or 'slave', and somewhat more contextually 'servant' or 'one who is servile'. There is some evidence that this title was originally given to the supporters of icons during the iconoclast controversy, as a derogatory characterisation (i.e. 'Icon worshipper'); but it was adopted quite readily by the supporters of icons as being true and holy enough.

INXC, Matthew

[Fr Averky]

Dear All,

Several years ago, we had a gentleman visting our monastery for several days. As he was preparing to leave, he said to Me, " I always thought that your monastery was cenobitic, but now realize that it is actually idosyncratic!" He of course meant idiorrythmic, but his turn of a phrase turned out to be closer to the truth of the matter.

We monastics are a little strange, but we prefer it like that. One older monk told me that the ancient monasteries had high walls not to keep robbers and enemies out, but to keep the monks locked inside!


One of our old fathers who came from Eastern Europe told us novices the following story:
When he was a young novice, he was standing near the monastery entrance when a woman arrived at there with her son, who some would now call "retarded." As they they walked through the gate, she was overheard to say. " Don't worry dear, there are lots and lots of people here just like you ."

Father Averky

[Christopher Epps]

Christos aneste!!

Dear friends,

Many thanks indeed for your helpful replies to my enquiry about the meaning of iconophile & idiorrhythmic. I am most grateful.

Christopher

[M.C. Steenberg]

UPCOMING TALK

Dear friends,

I am somewhat hesitant to post notice of this here, since I dislike self-promotion; but since the topic directly relates to recent discussion in this thread...

I shall be the speaker at the upcoming meeting of the Fellowship of St Alban and St Sergius (http://www.sobornost.org) in Oxford, England. The talk, entitled 'Walking on Mount Athos: Ancient Monasticism and Contemporary Athonite Practice', shall take place on Tuesday, 27th May 2003 at 8.15 p.m. in Oxford. Please send me an email (http://www.monachos.net/email_webmaster.shtml) if you will be in the area and would like details on the location.

The talk, to be accompanied by photographic illustrations and followed by discussion, will address the history of early monasticism, both in Egypt and in the early days of the Holy Mountain, and compare contemporary Athonite monasticism to the life of those early days.

INXC, Matthew

[John Kapetan]

Drear M.C.

Christ is risen:

I must ask if the transcripts will be available. It sounds like a very interesting and valuable talk, but unfortunately I will be nowhere near Oxford on the 27th.

in XC

John K

[Effie Ganatsios]

UPCOMING TALK

Mathew, for those of us who won’t be privileged to hear you speak, I would like to suggest that you post a copy of your speech when you get back. The subject sounds very interesting and I,like John, would love to hear more about it.

This has nothing to do with the above but, ever since I read song 82 On The Beauty of God,(found on this site) I have wanted to say how much I loved reading this poem and how much it spoke to my heart.

Effie

[Christopher Epps]

Up coming talk

Matthew, I'd like to echo Euterpe's suggestion that you post your paper for those interested but unable to travel to Oxford to read.

Christopher

[Christopher Epps]

Can anyone tell me anything about the old lavran system of monastic life, please?

Christopher

[Herman Blaydoe]

Lavra is a word that simply means abbey. A lavra is usually a cenobitic monastery. A cenobium is a large monastic community housed together as opposed to ideorythmic sketes, where smaller monastic groups would live in separate facilities but gather for common worship.

[M.C. Steenberg]

Dear Herman,

Actually, the word lavra seems originally to have meant 'marketplace'. The term was taken up for communal monastic communities which were, in some sense, formed after the model of such marketplaces: an open courtyard surrounded by the buildings in which 'business' happened. In the monastic life, this 'business' was the work and labour of a life of prayer; but the actual physical structure of the civil lavra was well suited to the monastic setting.

INXC, Matthew

[Hermit]

Where did they put the hermits in the lavra?

[Herman Blaydoe]

They didn't and they don't.

There are twenty cenobitic (lavra) monasteries. The huts and hermitages of the eremitic monks are concentrated mostly at the southern end of the peninsula of Athos. The hermits live in caves or ramshackle shacks built into the cliffs.

"Theirs is the hardest way, steep, rocky, and fierce, with always the danger of delusion and even of outright madness--it is not unkown on Athos for hermits to throw themselves off their cliffs in, so it is believed, the fatally mistaken idea they can fly like angels. Yet it is also from among these men, both on Athos and elsewhere in the Orthodox world, that those with the greatest charismata have usually come. It is in its deserts tht Athos most clearly embodies the Christian paradox of a loving God and human freedom. These men are free, free to choose the holy or the demonic, and the line between the two runs here at once at its narrowest and its most absolute."

From The Living Witness of the Holy Mountain, translated by Heiromonk Alexander

[Herman Blaydoe]

It might be worth a mention to those who might not be familiar: while Orthodoxy does not have formal orders of monasticism, it can be said that there are basically three different "forms" of monastic practice in Orthodoxy.

Cenobitic (sometimes called lavras) where a community of monastics live together under a single abbot. This is the type of monasticism predominately practiced on Mt. Athos.

Idiorythmic (sometimes called sketes) which are smaller communities built around one or more elders, small groups that function independently but may come together for common worship. This kind of monasticism was most popular in the forests of Imperial Russia and is often seen in the US.

Eremitic (oftimes called hermitages) where monastics live solitary lives--in clefts, in caves, on solitary islands. It could be considered X-treme spirituality, and is wisely only practiced by monastics of mature Faith, who have spent many years in either a cenobium or skete beforehand.

[Herman Blaydoe]

For anyone interested in the history or relevency of Mt. Athos, I really recommend getting a copy of the book I quoted from earlier: The Living Witness of the Holy Mountain, translated by Heiromonk Alexander.

[M.C. Steenberg]

Dear Herman,

Thank you for your last post in this thread. However, a bit of clarification might be helpful on the various forms of monasticism in Orthodoxy.

The coenobium refers simply to life in common. Monasteries and collective monastic houses fall under this term, by virtue of the fact that the monks or nuns therein live a common life amidst and together with one another. However, a coenobium can be idiorhythmic, for this latter term suggests not so much a living arrangement as the method of discipline/obedience: idio-rhythm means 'self rhythm' or 'self patterned', implying 'obedience' to one's own ways rather than to a rule or an abbot. For much of the 19th and 20th centuries, the majority of the large houses on the Holy Mountain were idiorhythmic coenobia.

The re-flowering of Athonite life in the 20th and now 21st centuries has been due, in large part, to the reverting of all the twenty main monasteries to coenobia of professed obedience: one common life lived under one spiritual head (the abbot).

You are right to say that some sketes are idiorhythmic, however, a great many (if not the majority) are not: they are smaller communities where a small group of disciples gathers around a wise elder under a rule of absolute obedience. There is no aspect of such life that is idiorhythmic. Yet some sketes are idiorhythmic by nature (though in general, idiorhythm is considered a spiritually dangerous manner of seeking after the monastic sacrifice. It is not fit for most).

INXC, Matthew