Eldership consists of the sincere spiritual
relationship of spiritual children to their spiritual father or
elder.
Saints Callistus and Ignatius, in the Philokalia, set down five indications of such sincere, spiritual relationship:
1. Complete faith in one’s guide and superior;
2. Truthfulness - to be truthful before him in both word and
deed;
3. Not to do one’s own will in any way, but in every way to
strive to cut off one’s own will - that is, not to do anything in keeping with
one’s own wish and understanding, but always to ask about everything, and to
act according to the advice and will of one’s guide and superior;
4. In no way to contradict or be contentious as
contradiction and contentiousness issue from thoughts
mixed with unbelief and conceit;
5. Complete confession of sins and secrets of one’s heart
(Volume II of the Philokalia, Chapter 15).[1]
“They
deceive themselves,” says St. John Climacus, “who, placing their hope in
themselves, suppose that they have no need of a director” (Chapter 1, Step 7).[2]
“As a
ship which has a good helmsman comes safely into harbour with God’s help, so
the soul which has a good shepherd, even though it has done much evil, easily
ascends to Heaven. Without a guide it is easy to wander from the road,
however prudent you may be; and so he who walks the monastic way under his own
direction soon perishes, even though he may have all the wisdom of the world” (Step
26, Chapters 236 and 237).[3]
“For the
man who goes (by way of the monastic path) his own way, travelling without
understanding of the Gospels and without any guidance,” says St. Mark the
Ascetic, “often stumbles and falls into many pits and snares of the devil; he
frequently goes astray and exposes himself to many dangers, not knowing where
he is going. For many have endured great ascetic labours, much hardship
and toil for God’s sake; but because they relied on their own judgement, lacked
discrimination, and failed to accept help from their neighbor, their many
efforts proved useless and vain” (Letter to Nicholas the Solitary).[4]
“It is
impossible,” says St. Gregory the Sinaite, “for anyone to learn by himself the
art of virtue, although some have used their own experience as a teacher.
For acting by one’s own inclination, instead of following the advice of
those who have succeeded, leads to a high opinion of oneself. For if the Son
can do nothing of Himself, but what He seeth the Father do: for what things
soever he doeth, these also doeth the Son likewise (john 5:19), and the Spirit
shall not speak of himself (John 16:13), who can think that he has reached such
heights of virtue that he has no need of someone’s guidance amid mysteries?
In his delusion such a man seems to be more mad than virtuous” (in Volume I of
the Philokalia, Chapter 15 on Hesychasm).[5]
“One should
not question everyone, but only him who has been entrusted with the guidance of
others, whose life shines, and who is himself poor, yet making many rich,
according to the Scripture (II Cor. 6:10). Many inexperienced men have
done harm to many unwise people, for which they will be judged after
death. For not everyone has the right to guide others, but only those who
have been endowed with discernment of spirits, according to the Apostle (I Cor.
12:10), namely that discerning of spirits which separates good from evil by the
sword of the word. Each man has his own reason and his natural
discernment, either practical or scientific, but not all have spiritual
discernment. Therefore the wise Sirach says: Be in peace with many:
nevertheless have but one counsellor of a thousand (Eccles. 6:6). It is
hard to find a guide unerring either in deeds, words or understanding.
That a man is unerring can be recognized if he has testimony from the
Scriptures both for practice and for understanding, and is humbly wise in the
realms of wisdom” (Volume I of the Philokalia, Chapter 7 on prelest).[6]
A spiritual
relationship requires on the part of those being guided, not just the usual
confession before Communion of the Holy Mysteries, but also frequent
confession, whenever needed, to the elder and spiritual father, not only of
one’s actions and deeds, but of all one’s passionate thoughts and movements,
even the secrets of one’s heart; as Basil the Great (in the “Long Rules,”
question 26),[7][8] and
other Holy Fathers have spoken about this.
“It is
impossible,” says St. Cassian the Roman, “for anyone who orders his life on the
basis of the judgement and knowledge of the spiritually mature to fall because
of the wiles of the demons. In fact, even before someone is granted the
gift of discrimination, the act of revealing his base thoughts openly to the
fathers weakens and withers them” (2nd Conference on Discrimination, Chapter 10[9]).[10]
The great
importance and great significance of the spiritual relationship to one’s elder
is demonstrated by the following two examples.
St.
Theodore the Studite writes, “A certain elder on several occasions told his
disciple to perform a certain task, but the latter kept putting it off,
The elder, disturbed over this, in his indignation laid a penance on the
disciple, forbidding him to eat bread until he had finished the appointed
task. While the disciple went to perform his assignment, the elder
died. After his death, the disciple wanted to be released from the
epitimia laid on him. But there was no one he could find in that desert
place who would take it on himself to resolve this problem. Finally the
disciple went with his petition to the Patriarch of Constantinople, Germanos,
who gathered other bishops in order to examine the matter. But neither
the Patriarch, nor the synod which gathered, found it possible to lift the
epitimia of the elder, concerning whom it is not known whether or not he had
the rank of priest. For this reason the disciple was forced to eat only
vegetables.”[11]
In The
Prologue for October 15 there is the following account “In Scetis there was a
monk who for many years was obedient to his father; in the end, however,
due to the envy of the demons he fell from obedience, and without any good reason
left his elder, disregarding his epitimia, for he had an epitimia from his
elder for his disobedience. He came to
At the
present time, many, especially those who reject the path of spiritual guidance,
in order to justify themselves point to the dearth and waning of spiritual
guides. But St Basil the Great says that if a person diligently seeks a
good teacher, he will surely find him (Ascetic Homily).[12]
And
However, if
after diligent and fervent searching one cannot find a spiritual guide and
instructor, in that case the Elder Paisius Velichkovsky, in his letter to the
Priest Demetrius, offers the following advice:
“But in the present cruel times, which
are worthy of much weeping and lamentation, so few have such instructors;
therefore if any zealots among the monks should desire to please God by means
of such coenobitic life, their teacher and instructor must be God Himself and
the divine writings of those Holy Fathers, the instructors of the common life,
which have been preserved by God’s Providence even up to now. And if
these zealots pay careful heed to these writings as if they were to those
Fathers themselves, by reading them with the fear of God and understanding, and
with God’s help, they may be in part imitators of their God-pleasing life,
being guided and helped to understand by their own father who has gathered them
in the Name of Christ or who has been unanimously chosen by them - as long as
he instructs his spiritual children not from himself, but from the Holy
Scripture and from this same teaching of the Holy Fathers” (The Life and
Writings of Paisius Velichkovsky, Moscow, 1847, p. 248).[15]
The path of
guidance by an elder has been recognized throughout all ages of Christianity by
all the great desert dwellers, fathers and teachers of the Church as being the
most reliable and surest of all that are known to the
Endnotes
[1] Writings from the Philokalia on Prayer of
the Heart, “Directions to Hesychasts,” Chapter 15, pp 176-7. Faber and Faber
Ltd., Fifth Impression, 1967.
[2]St. John Climacus, The Ladder of Divine
Ascent, Revised Edition, Holy Transfiguration Monastery, Brookline,
Massachusetts, 1978, p.5.
[3] Ibid., Summary of Step 26, Chapters
52-53, p. 195.
[4] St Mark the Ascetic, “Letter to Nicholas
the Solitary,” The Philokalia, Faber and Faber Ltd., 1979, Volume I, pp. 151-2.
[5] St. Gregory of Sinai, “Instructions to
Hesychasts,” Writings from the Philokalia on Prayer of the Heart, Faber and
Faber Ltd., Fifth Impression, 1967, Chapter 15, p. 93.
[6] Ibid., Chapter 7, “Of Prelest and Other
Subjects,” pp. 81-2.
[7] St. Basil the Great, “The Long Rules,”
Ascetical Works, Catholic University of America Press, Inc., 1962, question 26,
pp. 288-9.
[8] St. Symeon the New Theologian, “Active
and Theological Chapters,” Philokalia (Slavonic) Volume I, Synodal Press,
[9]
[10] Note: Those who wish to have a more
detailed understanding of the way of eldership should read:
St Basil the Great, “An Ascetical Discourse and Exhortation
on the Renunciation of the World and Spiritual Perfection,” op. cit., pp.19-22,
and “The Long Rules,” op. cit., pp. 288-9, 327-30;
St John Climacus, op. cit., “On Blessed and Ever-memorable
Obedience,” Step 4, pp. 20-54 and “To the Shepherd,” pp. 231-50;
St Dorotheos of Gaza, Discourse 5, “On the Need for
Consultation,” Dorotheos of Gaza - Discourses and Sayings - Cistercian
Publications, 1977, Chapter 5, pp. 122-30;
St Theodore the Studite, Catechetical Homilies, especially
2,4,8,9,10,12,17,26,29,46,47, and 95;
St. Symeon the New Theologian, “Practical and Theological
Precepts,” Writings from the Philokalia on Prayer of the Heart, Chapters 15-19,
pp. 100-1, Chapters 38-44, pp. 104-6. [Also Chapter 37, p. 104, and 45, p. 106
on the same subject. -Trans.];
Sts. Callistus and Ignatius, op. cit., pp.94-108;
St Theodore (of Edessa) the Great Ascetic, “A Century of
Spiritual Texts,” The Philokalia, op. cit., Volume II, 1981, Chapters 40-46,
pp. 21-2.
Also read the collected letters of Hiero-schema monk
Macarius (of Optina), especially part 4, to nuns.
[11] St. Theodore the Studite, Cathetical
Homilies (in Russian),
[12] St. Basil the Great, An Ascetical
Discourse and Exhortation on the Renunciation of the World and Spiritual
Perfection,” op. cit., p. 20.
[13] St. Symeon the New Theologian, op. cit.,
Chapter 33, p. 103.
[14] Homily 12 of St. Symeon refers to the
numbering in the Russian edition of Optina Monastery from the work of St.
Paisius - Twelve Homilies of St. Symeon, Moscow, 1869; St. Symeon the New
Theologian: The Discourses, Paulist Press, New York, 1980, Discourse XX, “The
Ideal Spiritual Guide.” p. 232.
[15] St. Paisius Velichkovsky, letter “To the
Priest Demetrius,” Blessed Paisius Velichkovsky, St. Herman of Alsaka
Brotherhood, 1976, pp. 147-8.