Most prudent Abba Isaac the Syrian
Ascetics in all centuries have valued the gift of spiritual reasoning.
Mentors who shone with this gift were especially revered. What is this gift? What historical examples can we use to learn about the gift of spiritual reasoning? For examples, let us turn to the legacy of the Monks Isaac the Syrian and John Climacus. Their topic for spiritual discussion is the most pressing, “classical”: how does a destructive passion take root in the human heart, how does it become a person’s “second nature”? The Monk John Climacus gives an example of spiritual reasoning on this topic from the experience of ascetics of high life. In St. Isaac the Syrian we will find a more common example, painfully familiar to every Orthodox Christian. And that’s why the second example is perhaps more important than the first.
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How does passion become “second nature” to a person? In his Word on Chastity[1], Abba John Climacus lists the “classical” stages of the rooting of a lustful thought in the soul:
1. the pretext of a sinful thought (a thought appears in a person’s field of attention as a seductive word or visual image);
2. combination (a person pays attention to a thought);
3. condolence (a person agrees with the thought and receives pleasure from it);
4. struggle (a person struggles with a sinful thought “on equal terms”);
5. captivity (the thought wins, a person is unable to resist sin);
6. passion (thought takes root in the soul, becomes its “second nature” [2]).
To these well-known stages of the rooting of a lustful thought, Abba John adds another example from the life of “the most enlightened and prudent fathers.” This is where the gift of spiritual reasoning manifests itself - the fathers noticed another way in which prodigal passion attacks experienced ascetics. They called this type of attack a thought attack. What kind of attack?
The onslaught of thought “without words or images instantly presents passion to the ascetic... without combination, without continuation of time, in an inexplicable... image, suddenly appears as its presence in the soul”[3]. Listing the stages of the rooting of a sinful thought, Abba John notes that the stage of struggle may not be present. With a rush of thought, it turns out there is no combination! Of course, there is no conflict or struggle. The onslaught of thought reaches the stage of captivity and passion “without words or images,” that is, without the “classical” pretext of thought. Through repentance, the most prudent fathers were able to expose the insidious attack of thought, “comprehend such subtlety of thought” and, by the grace of God, overcome its harmful consequences.
So, St. John examines the stages of the rooting of a lustful thought in the soul and talks about more subtle invisible warfare. She is led against experienced hesychasts by a foray of thought; it is also a lustful thought, only extremely subtle and fast-acting. Whose gift of spiritual reasoning do we read about from St. John? Which of the fathers showed a high gift and exposed the onslaught of thought? It's impossible to say for sure. But don’t rush to get upset. We will find similar reasoning in Isaac the Syrian, and here the authorship of spiritual reasoning will be obvious.
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“The Sermon on the Order of Subtle Reasoning” by Abba Isaac the Syrian also speaks about the action of passion, about adversity (attack) and adversity. Here is the text of the original source: “Not all passions wage war by attacking thoughts. For there are passions that show only sorrow to the soul. Negligence, despondency, sadness do not attack by attacking thoughts and pleasure (Greek: uk en prosvoli, ude en anesi
), but only put a burden on the soul.
The strength of the soul is tested in victory over passions that wage war by attacking thoughts. And a person must have a subtle understanding (Greek: gnosin leptin
) about all this, so that, with every step taken, he is aware... in which country the soul began to walk”[4].
Abba Isaac touches on the “classical” theme of the struggle against passions and makes a wonderful clarification: the struggle against passions is not the same, it differs depending on what passion is active - fornication or despondency. The spiritual reasoning of St. Isaac is both simple and very valuable.
As we know, usually a lustful thought is attacked (the pretext of the thought), then a combination with the thought follows, addiction (combined with pleasure) and further until captivity and the unhindered action of passion in the soul. The stage of surrender plays a key role in the fight against lustful thoughts, since the pleasure of lustful thoughts attracts a person to sin. Because of pleasure, sin becomes something attractive for a person. Only then does sin reveal its unnaturalness and abomination to the fullest. In addition to pleasure, it brings a person sorrow, disgust, and a feeling of spiritual devastation. And the torment of conscience awakens in a person, which can lead to repentance and forgiveness of sin, to the cleansing of the soul. But that’s all later, and the prodigal warfare begins with battle and coitus-delight.
Dejection acts differently, not through pleasure, but immediately through sorrow. There is no “classical” pretext of thought (seductive word or image). There is no combination or addition. There is another thing: despondency puts a burden on the soul. Perhaps the imposition of a dull heaviness on the soul should be correlated with the stage of struggle and captivity.
Unfortunately, we do not always fight against despondency. Feeling a heaviness in his soul, a person thinks: “It’s kind of a melancholy day for me today. And how could it be otherwise? I'm not feeling well today. And here there are even more reasons for a sad mood. In the morning, the television news announced a rise in prices, half an hour later there was an alarming call from work...” A person has no idea that despondency is pushing him into an arc. He doesn't see the enemy at point-blank range. He believes that this is just his mood. He believes that the manifestation of his melancholic nature was combined with ill health, rising prices and problems at work. The man has no idea that it is hard for him, since the passion of despondency has captivated him. Over time, it becomes “second nature” to a person, and the soul itself looks for reasons for despondency, suffers from despondency and again goes in search of “negativity.” And there are too many reasons for despondency in any news release, a hundred times more than the maximum permissible norm.
Of course, the influx of a sad mood can hardly be called a “classical” attack of thoughts. People do not fall into despondency through the delightful stage of marriage. And this absence of pleasure, the absence of additional attraction helps us fight despondency.
and sadness. That is why, according to Abba Isaac, the strength of the soul “is tested in victory over passions that wage war by fighting thoughts.” We readily admit that the heaviness that has appeared in the soul cannot be called an attack of thought - in the sense of “word and image.” However, the prodigal incursion of thought also acts “without word or image,” however, St. John Climacus calls it a refined thought... In order to usefully reflect on the incursion of thought or the specific effect of despondency, you need to be spiritually sensible.
It’s a miracle how reasonable the Monk Isaac the Syrian is! He traces the most different ways in which sinful thoughts take root in the human soul. Abba Isaac reveals in all his strength the gift of spiritual reasoning.
Brief biography
Little is known about exact historical data about the life of the saint. Information from his biography often differs. In the 5th century, the namesake of the Christian theologian, Isaac of Spoleto, lived; he was engaged in polemics. Stories from his life were often attributed to Isaac the Syrian.
Origin
Reliable information about the life of the monk was taken from a biography found in a later period (1719). It is written in Arabic, the author of the work is unknown. Not many facts from life were given, but they helped identify the Abba. In 1896, the biography of the ascetic writer was supplemented by Abbot Chabot, who published the works of the historian and bishop of Basra, who lived in the 8th century.
Isaac comes from the Assyrian kingdom. It was located on the territory of modern Iraq. The saint was born in the 6th century, in the rich ancient city of Nineveh. Isaac spent his youth studying. He and his brother lived high in the mountains in the ancient monastery of Mar Matthaya (Northern Iraq), founded in 363. The monastery was located on the peak of Mount Alaf near the city of Nineveh. It exists today, from it to the city of Masul only 20 km.
Life
The brothers took monastic vows. Among the monks they stood out for their spiritual talents. The brother became the abbot of the monastery. Isaac avoided human contact. His choice was prayerful solitude, silence. He left the monastery and went into seclusion.
Hermit's feat
Living in solitude, Isaac the Syrian did those things that his soul needed. He constantly prayed, read a lot, studied, and fasted. I ate very little, three times a week. His food was water, vegetables and bread. The saint often had epiphanies. He systematically wrote them down.
Further fate
The sanctity of Isaac's life earned people respect. They begged him to become the bishop of Nineveh. He entered the priesthood at the monastery of Beth Abe. For only 5 months he ruled the flock in the rank of bishop. Many people did not want to see him as their shepherd due to the depravity of morals.
It was hard for the monk to observe human morals; he suffered. It was difficult for him to resolve controversial issues that arose between the townspeople. One case in judicial practice (it is described in the life of the saint) became the last straw. Isaac resigned his position and left the city.
Some sources indicate that he spent this part of his life in the desert, others mention mountains. The saint died within the walls of the Rabbana Shabur monastery. The exact date of death is unknown. Historians suggest that the monk passed away in the 7th century.
At the end of his life he became blind. The latest literary works were written from his words by his students. The saint's memorial day in the Russian Orthodox Church is celebrated on January 28, old style (February 10). Isaac the Syrian is revered in the Syro-Jacobite Orthodox Church and the Assyrian Church of the East.
Lyrics
The texts of the Slavic service (Verse, tone 4, Glory, tone 5) for the holy teacher of silence were compiled by a resident of the Optina Hermitage. The kontakion and troparion were compiled by the nun Cypriana (Island of Patmos, Annunciation Monastery).
Troparion
“Having served as a good priest in the cities, and dwelling in the deserts, you have flourished, Isaac, the leader of the monastics and the teacher of ascetics, for this sake we duly celebrate your memory, we cry out: glory to Christ who glorified you, glory to him who sanctified you, glory to him who gave you to us, a skillful representative.” .
Kontakion
“As a God-bearing and reverend hierarch, the founder of the desert, we praise you, holy Isaac, our representative. But since you have boldness towards the Lord, pray for all those who honor you and cry to you: Rejoice, wise father.”
Greatness
“Who has nested on the mountains of good knowledge and has taught the desert-loving congregation to live in heaven, moving away from the rapids of sin and showing virtue the sunrise, the brightest and straightest paths, the prayers of the luminary and repentance, the heavenly eagle has given the Church a wing of fire, Ephraim the joyful and sorrowful and Isaac the unwise in songs we will magnify and call: Fathers, come to us from the height of your humility and provide for our poverty, replenishing with your prayers the poverty of our deeds, as if we were rich.”
Canon
“Glorious One in the sea, who has prepared the way for people, so that we may pass through the heavenly procession, let us sing a new song to Thee, Lord. Prosperity of the Syrian desert, the wisest shepherd of the citizens of Nineveh and the stewards of sacred silence, in the songs of the psalm of the God-bearing Isaac, let us praise, return, the warmest prayer book for our souls.”
Meaning in Orthodoxy
In the Orthodox East and among Western Catholics, the works of Isaac the Syrian were popular. They were especially interested in Byzantine monks. In Russia, his creations became known in the 14th century. The main themes of the teachings of St. Isaac:
- the limits of the spiritual path;
- prayerful contemplation of God;
- the last stages of spiritual achievement.
In the second volume of works, the most striking work among Christian writings is a conversation about the Cross of the Lord. The works of Isaac the Syrian place him alongside other Church Fathers.
Iconography
The writings of Isaac of Nineveh are widely known, but there are few picturesque images of him. The image of the monk is well preserved in the manuscript of 1389 - The fasting words of Isaac the Syrian. In the miniature, made in the traditions of Byzantine painting, the monk is wearing a light ocher cassock and a monastic robe.
On the shoulders of the Reverend Father Isaac is a koull with a turban, and on his head is a white bandage with black stripes, shaped like a turban. The saint has an elongated face and a narrow beard reaching to his chest. The monk raised his right hand - a gesture of blessing; in his left he held a scroll. It is opened, the initial lines of “Ascetic Words” are visible.
The image of the holy father is on the frescoes in the Portat Monastery (Athos), the Assumption Cathedral of the Moscow Kremlin. On modern icons, Isaac the Syrian is depicted sitting with an open book. The monk writes into it the words “Fear of God is the beginning of virtue.”
