Can We Learn From the Secularist?

One of the great things I appreciate about the desert spirituality of the late antiquity period of Christianity is the deep humility of the Ammas/Abbas. They were sought out for their wisdom but several stories of these wise teachers show that it is they who are the ones in need of learning. Here is among one of my favorites taken from Tim Vivian’s book “Becoming Fire”:

A person of devout life who was not a monk came to see Abba Poemen. Now it happened that there were other brothers with the old man, asking to hear a word from him. The old man said to the faithful secular, ‘Say a word to the brothers’.

When he insisted, the secular said, ‘Please excuse me, abba; I myself have come to learn.”

But he was urged on by the old man and so he said, ‘I am a secular. I sell vegetables and do business; I take bundles to pieces and make smaller ones; I buy cheap and sell dear. What is more, I do not know how to speak of the Scriptures, so I will tell you a parable: A man said to his friends, “I want to go to see the emperor; come with me”. One friend said to him, “I will go with you half the way”. Then the man said to another friend, Come and go with me to the emperor”. and the friend said to him, “I will take you as far as the emperor’s palace”. The man said to a third friend, “Come with me to the emperor”. The friend said, “I will come and take you to the palace and I will stay and speak and help you have access to the emperor”’.

The brothers asked what the point of the parable was.

The secular answered them, ‘The first friend is asceticism, which leads the way; the second is chastity, which take us to heaven; the third is alms-giving, which with confidence presents us to God our King’.

The bothers withdrew, edified.

Here is Abba Poemen divesting his privilege so another, presumably one who is seen as less than the Abba, can teach. The divestment of power by Poemen is not just humble but a humility that is inspired by the Christ.

The fancy Greek word is kenosis. It means to self-empty. It is what God does in Christ by becoming human. It is what Christ does on the cross by dying. It is was the Holy Spirit does by dispersing to all people. It is what the Church is supposed to be doing when it comes to our position of power by being quite so that others can be heard.

Divestment is not something that people in power are too keen on. I know that I struggle with it. However, divestment of power is the way of leadership that is most needed today. Divestment of power, the self-emptying and kenosis of Christ is what we are called to do but we in power resist it. We are threatened by it. We presume that our ways are not only the best ways but THE WAY. We think that it is we who should be heard because we have the education and people come to us, but until we in power learn that kenosis is our call we only contribute to the cycle of violence and blame.

Poemen divested his power in this position and protected the secular one (the stranger and foreigner). Poemen made the audacious claim that the scandalous one has something to teach, has something of value. Poemen modeled to the brothers what Arsenius said that he can know “Latin and Greek, but I (we) do not know even the alphabet of the peasant (the other).”

Many Church leaders tend to think that being in but not of this world means that the culture has nothing to teach or offer the Church. That the Church should in fact learn nothing but be the teachers of culture. It is assumed that if the culture teaches or values something that is contrary to the Church then it is the culture that is wrong.

And yet, Poemen and Arsenius thought it was good to learn from the culture and peasant. Almost as though the culture and peasant have something that is closer to the heart of Christ than the Church does.

What can we learn from the secularist?

Rungs of Fiery Prayer

Sometimes people will say, “I don’t know how to pray.” To which others try to encourage them by saying, “Just talk to God.” I find this advice less than helpful as I feel like a crazy. Not because I feel like I am talking to no one, but because if I can talk to God about anything, then what should I start with? Even improv comics have some raw material to work with. They could just “do anything” but it would be so scattered that it would not make sense, and it I would be hesitant to go see that comedy troupe again.

So yes, you can “just talk to God” in prayer, however if you are like me, and you need some raw material to work with, consider John Cassian’s different forms.

Cassian says the first form of prayer is confession of sin and petition for pardon. Often we when we pray we tend to say things we are thankful for. Thanksgiving is a great form of prayer, but do not overlook some of the more fundamental forms of prayer as well. Confession of sin and asking forgiveness is the practice of humility, and if we are not humble then our prayers are like a noisy gong.

Cassian suggests a form of prayer that seems overlooked in contemporary prayer - offering. This is the vow we make to God that completes the repentance we just made. It is stating in prayer what you are offering or vowing to God in response to the pardon and forgiveness given. I wonder how it might change us if we included an offering or vow to God in our prayers?

In his writings, Cassian says, “Third come pleas. We usually make them for others when we ourselves are deeply moved in spirit.” We offer them for those dear to us or when we beg for peace in the world…” These pleas are sometimes call prayers of intercession, but this form or prayer is common that Cassian does not spend a lot of time talking about it in his Conference on prayer.

“Forth are thanksgivings. Unspeakably moved by the memory of God’s past kindness…” Again this is a very common prayer form. It is so common that many times public prayers are a string of statements of thanksgiving. As Meister Eckhart said, “If the only prayer you ever say in your entire life is thank you, that would suffice.” While sufficient, prayer can be enriched with Cassian’s forms.

Cassian suggests that it takes all four prayer forms to encounter “fiery prayer”. Fiery prayer is when all four prayer types are simultaneously engaged. It is the gift of the Holy Spirit that one receives the gift of fiery prayer. It is also prayer that comes more easily to those rooted in purity of heart (what I call orthocardia).

Perhaps it is fiery prayer that Abba Joseph was speaking about when Abba Lot came to him and said, Father, according as I am able, I keep my little rule, and my little fast, my prayer, meditation and contemplative silence; and, according as I am able, I strive to cleanse my heart of thoughts: now what more should I do? Abba Joseph rose up in reply and stretched out his hands to heaven, and his fingers became like ten lamps of fire. He said: Why not become fire?

Running From What You Do Not Fear

The past several years I have found spiritual companionship with the desert spirituality of the late antiquity period. I am by no means a scholar on this topic or the complexity of the people we call the “Desert Mothers and Fathers.” Much of what we have of their sayings is odd in the surface unless you spend some time with their worldview. It has taken me a while just to begin to make sense of some of these what look to be odd sayings. For instance:

Abba Nisterus the Great was walking in the desert with a brother and when they saw a serpent they ran away. The brother said, “Were you afraid, too, father?” The old man said, “I am not afraid, child, but it’s good for me to flee since then I won’t have to flee the spirit of vainglory.”

Abba Nisterus ran away from something he was not afraid of, but others were. Had he not run away from the serpent, then when Abba Nisterus caught up with the brother who did run away, he might unintentionally make the brother feel less or shameful for being afraid of a serpent. And so, Abba Nisterus runs away from the serpent so that when he faces the brother he will not have to face the prideful idea that he is better or more brave than the brother. It is easier to run from a snake than from pride (aka: vainglory).

It is common to run from what you fear. That makes a biological sense. What does not make much sense at all is running from what you do not fear. Why would anyone run from that which they are not afraid? So that we do not grow prideful. When we are full of pride (in spirit of vainglory) then we begin to think less of others. We begin to consider how brave we are as others cower and run.

For Nisterus, not running from a serpent would mean running toward pride.

And being full of pride can really hurt you.