Father Abbot, we must first thank you for the joy of offering the faithful of the Archdiocese of Râmnic words of blessing and instruction that are so beneficial to our salvation.
i. We share in countless gifts, some received directly from the Most Merciful God, others through the work of our fellow human beings. Unfortunately, people today seek God’s help only when they are in trouble and suffering, forgetting the blessings they have received once they have been delivered from their suffering. Please tell us about the importance of the gesture and the prayer of thanksgiving!
Dear Father Dionisie, first of all, I am delighted that you are here with us, and secondly, I want to tell you that you have reminded me of something deeply moving through this question you have asked me: once, when I went to see the Holy Father Ephrem Katunakiot, he told me the following: ‘I once went to celebrate the Divine Liturgy at the Cell of Saint Geronda Joseph the Hesychast, and I went to bow before Geronda – he was in his stall – to ask when the Divine Liturgy would begin. And the Geronda whispered in my ear: ‘Father, I am very glad!’ And I asked him: ‘Why, Geronda?’ ‘The Grace has revealed to me the key to the mysteries of God!’ And I said to myself: ‘Glory to God!’ – for I had no time then to continue the conversation with the Geronda – and I went to check the time, so that I might prepare to begin the Divine Liturgy. Afterwards, I do not know how it came about that I did not ask the Geronda to explain to me what this key to the mysteries of God is. Unfortunately, I forgot to ask him, and so he never told me what this key to the mysteries is… And after Saint Geronda Joseph had passed away to the Lord, I remembered and said to myself: ‘How foolish I am! Why didn’t I ask him to explain it to me – since he himself had told me this, he would surely have been willing, had I asked him, to explain to me what the key to the mysteries is’. But, unfortunately, Geronda has gone to the Lord, and I forgot and didn’t ask him… And after that, I prayed fervently to Geronda Joseph: ‘Geronda, I forgot to ask you then, but please tell me now, after your passing!’ And I prayed that grace might reveal to me what it was that Saint Geronda Joseph had told me.” And, after several days of much prayer, grace revealed to him: “The key to the mysteries, which your Geronda, Saint Joseph the Hesychast, told you about back then, is thanksgiving to God.” That is why thanksgiving and gratitude are such a great thing! Because very often we all ask for certain things, and as soon as we obtain them, as soon as we’ve ‘sorted ourselves out’, we forget to give thanks. And the Lord—you see, the Incarnate Word of God—referred to this in the New Testament, back then, with the ten lepers, when He said: ‘Were not all ten cleansed? But where are the other nine?’ (see Luke 17:17). So the Word of God made flesh touched upon the theme of gratitude! Therefore, giving thanks is a great thing. That is why, you see, we too say this marvellous thing during the service: ‘We give thanks to You, O Lord, for Your great glory’. It is a great thing to give thanks to God, a great thing to glorify God… that is why Father Tihon, Geronda Tihon, the Abbot of Saint Paisios of Mount Athos – who is himself a saint, in my opinion – is the one who used to say: “‘Lord, have mercy!’ – 100 drachmas, ‘I thank You, Lord!’ and ‘Glory to You, O God!’ – 1,000 drachmas!” Therefore, blessed is the man who gives thanks to God unceasingly.
ii. We often find that although we show gratitude at first, we fail to remain steadfast. How can we remain steadfast in this state?
We shall remain steadfast in this state of gratitude if we ask God to grant us an unceasing longing for God, an unceasing desire for God. This unceasing longing for God gives rise in the soul to a disposition for prayer and a disposition of gratitude towards God, which must be ever-present in our hearts. That is why our Geronda, Geronda Joseph of Vatopedi, would say ceaselessly: ‘Glory to You, Christ, King!’ and ‘Glory to God for all things!’. He would say this ceaselessly, with his whole being, from the bottom of his heart. And I also remember Saint Paisios the Athonite – whom I often visited, especially when I was with our community, Elder Joseph’s community, at Cutlumuș Monastery, where I stayed for a year and a half, during which time we would regularly go and visit Saint Paisios – who would say ceaselessly, with all his heart, with his whole being: ‘Glory to You, O God! Glory to You, O God!’ And how much I loved to hear him, how much I loved to hear this ‘Glory to You, O God!’, which was not merely an address to God, a mere doxological prayer, but something that sprang from the depths of his heart. That is why the longing for God, the ceaseless yearning for God, gives rise in the soul to a ceaseless disposition of thanksgiving and doxology towards God.
The ceaseless longing for God gives rise in the soul to a disposition towards prayer and a disposition of thanksgiving to God, which must be ever-present in our hearts.
iii. Gratitude and thankfulness sow chosen gifts in people’s souls. Please tell us about these!
The first gift received by a person who possesses this spirit of gratitude towards God is the sense of grace. And we must realise that the Holy Fathers say that a great, enduring and paramount gift which we receive from God as a result of our spiritual struggle is the sense of grace. For what did the Saints say? The Holy Fathers have told us that a person who is properly integrated spiritually into the Church must inevitably experience grace in an ontological sense. And I am reminded once again of Saint Paisios, who used to say to me: ‘How very wrong certain preachers and spiritual fathers are when they tell people: “Let us come to Church, let us keep God’s commandments, so that we may go to Heaven!”’ That is wrong! We do not have a Muslim way of thinking or approach, but what then? We do not struggle spiritually in order to go to Heaven, but we wage the spiritual struggle so that we may taste Heaven whilst still here on earth!’ So, as I was saying – the feeling of grace! That is why our blessed departed Geronda Joseph of Vatopedi, whose life has now been translated by the nuns at Diaconești Monastery – and I believe the Romanian people will benefit greatly spiritually when they become acquainted with our virtuous and holy contemporary Elders – always told us that the goal of the spiritual person is the experience of the divine (the experience of sensing God, translator’s note).
‘We do not struggle spiritually to go to Heaven, but we wage the spiritual struggle so that we may taste Heaven whilst still here!’
iv. At the same time, our neighbour’s ingratitude towards us can be a cause of suffering, or even of a fall, when we expect the other person’s gratitude. How can the modern person, eager to maintain a flawless image and accustomed to ever-increasing praise—particularly on social media (Facebook, Instagram, WhatsApp)—avoid this downfall?
Essentially, Father Dionisie, by desiring gratitude from others, we may not realise it, but in essence we are serving the passion of seeking to please people. The Holy Fathers have given us a spirit; they have imparted to us a spiritual conscience. And what is this spiritual conscience? To love without expecting absolutely anything in return! If someone were to expect something from their beloved neighbour in return for this love, what would the Fathers reply? ‘You receive the good things that are yours in this life’ (see Luke 16:25). The Holy Fathers never sought any reward. ‘If anyone wishes to repay love, because their conscience dictates it, let them do so! But we—we do not want, nor do we expect, any reward!’ Why? Because the Fathers had only one ‘concern’, namely: whether they loved, not whether they were loved. They did not desire or seek this (to be loved, translator’s note). Why? Not because they disregarded the love of their fellow human beings and their brothers, but because, having received God’s love – and God’s love is the fullness of love – they no longer desired or sought human love. Why? Because the Fathers desired divine consolation. And, as Saint Paisios the Athonite said, ‘a soul that tastes’ – and I emphasise ‘tastes’, for this is important – ‘divine consolation no longer needs human consolation’. That is why the Holy Fathers advise and teach us – and especially us monks – to seek and find divine consolation. My dear Father Dionysius, people – if we expect (comfort, translator’s note) from people – will hurt us deeply, will disappoint us… Why? Because it is a matter of human imperfection… And, as Saint Theodore the Studite said – for we are in a monastery – there is never a perfect monastic community in this world. Why? Because the members of the monastic community have indeed come to be transformed from sinners into the righteous, and have been drawn to this (see John 6:44) by the grace of Christ. However, until they become righteous, they will have moments of weakness, they will experience fluctuating states of mind, they will slip up, they will break the commandments, they will commit sins… That is why our Saints loved their brother just as he is! They welcomed him into their hearts just as he is, not as they would like him to be! Why? Because this man – even a sinner, even one who has strayed from the right path, even one who breaks the commandments, even, even, even… – is the very man for whom Christ died and rose again.
v. Many of the holy fathers, although sought out by crowds of people, preferred discretion, which is unusual, as I said before. Although many say today that the fathers should step out of their humble state in order to be popular, well-known, and active on social media, how is this spiritual discretion regarded?
Now you’re reminding me again – your questions remind me – of some incidents from my time spent with these contemporary Athonite saints… I once went to see Saint Paisios and he was in such a low mood… He was in a bit of a low mood, and I said to him: ‘Geronda, seeing you like this, it’s as if you’re sad…’ He just shook his head… ‘Ah,’ he said to me, ‘my child, my greatest enemy is my own name!’ He had such a problem with the fact that he was well-known that he couldn’t bear it and it made him sad… And he says to me: ‘Do you know what a burden it is for me to have signs put up saying “to Elder Paisios”?…’ – if you remember, there were signs like that put up there along the path. “And why do you think I did that? Because pilgrims were coming and didn’t know the way, and they were disturbing disturbing various neighbouring Fathers, who began to shout, grumble and lodge complaints against me, saying that it was my fault they were being disturbed, because I wanted to be known, whereas I neither seek nor desire that!… But what am I to do?… I bear with it… My cell has become a café,” he tells me, “but I am a hesychast! That is why, even if the Holy Apostles were to come now and tell me, ‘Go to the community!’, I would bow to them, but I would not obey them.” And I was struck by how God, the Good God, out of love for the members of the Church, for whom He died and rose again, often thwarts the will of spiritual people who desire hesychasm, tranquillity in prayer, solitude, seclusion… And I observed this too in Saint Geronda Ephrem Katunakiot – who also possessed the same spirit of hesychasm as Saint Geronda Paisios. Once, when I went to see him, he said to me: ‘With the “blessing” of the devil and the “curse” of Christ, I have gained fame’. And I immediately remembered what Saint Geronda Paisios had told me a long time before. And I glorified God that the Holy Fathers have the same spirit – that ‘consensus patrum’, as we say in theology. For the Holy Fathers, Father Dionysius, are not the saviours of the Church, but humble servants who wish to help the whole world, the people, and humanity. And what is the main help that the Fathers offer to the world? Their prayer! That is why Saint Silouan the Athonite said – as recounted in his life by Saint Sophrony the Athonite (of Essex, translator’s note), who was himself recently canonised. He said that the true monk is the one who prays with sorrow for the whole world. Thus, the Fathers were not indifferent to the world whilst concealing their virtues. Yet the Fathers considered the concealment of their virtues to be a more arduous task than the acquisition of those virtues. That is why they always desired to remain unseen. Yet sometimes, our Good Father, Christ, reveals certain Fathers to the world – not, however, because they desire this, nor because they seek it – but for them, this which is wrought upon them by divine providence, represents a special trial (a cross); yet they endure with patience, they sigh, they weep, and they strive, as far as is in their power, to live in obscurity, to live a life hidden in the Spirit. So, this is the spirit of the Fathers, and I am saddened now as I speak of these things, and I, unfortunately, have now agreed to give you this interview… But I am obeying Archbishop Varsanufie, whom we love very much.
…sometimes, our Good Father, Christ, makes certain Fathers known to the world (…), but for them this, which is brought about in them by divine providence, represents a particular trial (a cross), yet they persevere, they sigh, they weep and they strive, as far as it is in their power, to live in obscurity, to live a life hidden in the Spirit.
vi. Although little appreciated, the ‘remedies’ proposed by the Fathers—fasting, vigil, prayer, and withdrawal from environments unsuitable for your salvation—prove to be far more effective than the ‘pre-packaged’ remedies touted by advertising. Why, then, even though the Church’s experience offers countless examples of healings, are remedies—often unknown—easily accepted, which, apart from proving ineffective, are also harmful to people?
Unfortunately, Father Dionysius, we have all succumbed to modernisation, to the modern spirit. In what way, exactly? We have succumbed to a rational, intellectual approach to mission work. In this regard, do you know who has put us all to shame? The late Geronda Ephrem Filotei, from Arizona. There went a short little man, and ultimately an uneducated one too – for he had only completed the second year of secondary school – and there, in the heart of the West and of the Western spirit, he managed to put the missionaries there to shame – who were organising collections for the poor, philanthropic events and fundraisers for charitable causes – for this little man, who was nevertheless virtuous and holy, created there, in America and Canada, a second Holy Mountain – he founded nineteen monasteries! –, and this holy little man succeeded in bringing about the righteous change of the Most High, in transforming the spirit of the local Orthodox Church, instilling in it the spirit of asceticism – which is the true spirit of the Orthodox Church! And how did he achieve this? By faithfully following—and not merely following, but also living out—the spirit of the Holy Fathers, and by offering his fellow men the word that springs from experience. For we need missionaries who offer people the word that springs from experience, and then they will inspire and enliven people. It is such people we need today. We must seek them out and share in their fellowship, for in this way we live out the authenticity of Orthodox life and tradition.
…we need missionaries who can offer people the word that springs from experience, and then they will inspire and enliven people.
vii. In the present day, due to the coronavirus pandemic, there is a great deal of talk about fear. The feeling of fear is, undoubtedly, linked to the fears within each of us. Why, in fact, should we be afraid? What is fear?
Today, people are easily frightened, even though they want to appear all-powerful. I can say that this virus, which takes the form of a crown – as we say in prayer (this refers to the prayer composed specifically for this pandemic and recited on the Holy Mountain at the end of every Divine Liturgy, translator’s note) – is the one that has put medical science to shame. You see, so much time has passed since this virus first appeared, and medical science and research have proved powerless to find the antidote, the medicine needed to destroy this virus. So, along comes the Westerner, who believes he knows it all, and yet in the face of this situation he remains indebted and powerless to meet this need felt by the entire planet… Why are we afraid? Who is afraid? The one with little faith! The one who lacks the faith that comes from seeing (the faith that is born in the human soul from seeing – experiencing – God in one’s own life, translator’s note), so that he may rely on it, to rely on the presence of Almighty God and thus move forward – as Saint Paul the Apostle says: ‘I can do all things through Christ who strengthens me’ (see Philippians 4:13).
viii. A great many people seek help in overcoming fear from psychologists or various so-called ‘spiritual guides’, claiming that they are in crisis situations. How, however, do you view spiritual fatherhood in overcoming fear?
Whoever follows the psychologist, my child, lives an anthropocentric life. Whoever follows the spiritual father lives and experiences a Christ-centred life. I believe that the presence of the spiritual father and the encounter with him in the Sacrament of Holy Confession brings the grace of the Holy Spirit. And for fear to be dispelled and phobias to be overcome, the grace of the Holy Spirit must be present in the human heart. That is why I believe that we will overcome our fear, our doubts, our anxieties and our unease only through the presence of almighty divine grace in our hearts.
ix. I have mentioned the crisis. In everyday language, we often come across this word, whether it refers to an economic crisis, a food crisis, an organisational crisis, a political crisis or a spiritual crisis. There is an almost constant sense of being in danger. We live, of course, in a historical era with concrete realities (social, economic, political), but how can one escape the feeling of being in a crisis?
We must seek spiritual security. And how is this spiritual security attained? When we have ‘our eyes fixed on Jesus, the pioneer and perfecter of our faith’ (see Hebrews 12:2). Today there is a state of insecurity in the world, even though life insurance companies have multiplied! Why? Because people lead an anthropocentric life and no longer live for Christ; they no longer experience Christ in their lives. For when is a person made whole? Only with Christ! That is why our proper spiritual integration into the Church is necessary; in this way we will be able to overcome all problems and live, through the faith that is before our eyes, in complete security, and our aim will be to be pleasing to God, to live and to savour His divine grace.
x. What are the spiritual remedies for a person in crisis? People desire a state of comfort more than they do taking up the cross.
Unfortunately, we, the people of today – and this is one of the signs of the times – have a great love of self. And why do we have this love of self? Because we no longer have love for God. Because we no longer have a love of labour. Because we no longer practise asceticism. The hallmark of Orthodox spirituality is asceticism, self-discipline. That is why, in the Church, we must lead an ascetic life. We see, for example, today, in the Gospel reading for the day, that Saint Mark the Evangelist writes there that Christ, after healing Peter’s mother-in-law, who was suffering from a fever, immediately withdrew to the mountain, apart, to pray. What does this show us? The ascetic way of life! And the monastic life! For Christ, the God-Man, was the first of the monks. And the Mother of God, as Saint Gregory Palamas says, was the first nun after the First Monk. What do these things show? That asceticism lies at the heart of Orthodox spirituality. That is why Christ, after being baptised in the River Jordan, as the Evangelist tells us, was immediately led by the Spirit into the wilderness, where He fasted for forty days and forty nights. Why? To tell us that just as the wilderness represents withdrawal, asceticism and self-discipline, so too must man find time to be alone with the One God. So that he may attain grace and be united with Christ.
The hallmark of Orthodox spirituality is asceticism, self-restraint. (…) Christ, the God-Man, was the first of the monks. And the Mother of God, as Saint Gregory Palamas says, was the first nun after the First Monk.
xi. There is certainly a great need for discernment in our lives. How do we determine, in every circumstance and situation, who is the true master of our heart and mind?
We shall come to realise this through the experience of grace. But if we find it difficult to understand this for ourselves, we must certainly have a spiritual father to whom we can entrust our entire life and spiritual state. For when our heart is laid bare before the spiritual father, we are not in danger of being led astray. Because, in Orthodox spirituality, our spiritual relationship with a spiritual father always holds a central place. And what does Saint Joseph the Hesychast, our spiritual forefather, say? ‘He who obeys many will ultimately find himself disobedient.’ For this reason, we need a single spiritual father, to whom we may sincerely entrust our lives and our spiritual state, seeking his spiritual guidance and obeying him, so that, by cutting off our own wills, we may progress towards holiness.
…In Orthodox spirituality, our spiritual relationship with a spiritual father has always held a central place.
xii. This requires a refined, noble and profound sensibility. Please share with us a word through which we may regard Orthodoxy as the noblest, most profound, authentic and generous form of our life.
The Orthodox life is the true life. The Orthodox life is the one that ‘restores’ man. Why do I say that it ‘restores’ man? Because it heals him, it cures him! The Holy Fathers have presented to us the image of fallen man, of fallen human nature, for the sake of which Christ came, becoming incarnate from the unincarnate Divine Word, so that He might resurrect fallen human nature. Thus, in the Church, we find divine grace and live as the new Adam, the one created in the image of God, and then we live in holiness, as I was saying, in an ontological sense, and thus we are fulfilled (perfected) and deified, and in this way we succeed – as Saint Cosmas of Aetolia said – in attaining Heaven and rejoicing for ever.
