“Now there are diversities of graces, but the same Spirit; and there are diversities of ministries, but the same Lord; and there are diversities of operations, but the same God, who worketh all in all.” (1 Cor. 12:4-6)
Saint Paul, Apostle of the Gentiles, was also an exalted mystic. His heavenly contemplation of God was the source of all his insight. His heart, which was captivated by Christ, yearned for this ultimate end: “that God may be all in all” (1 Cor. 15:28).
Yet, in his angelic wisdom, the Apostle knew that God does not call each soul to tread the same path. “Are all apostles? Are all prophets? Are all doctors? Are all workers of miracles? Have all the grace of healing? Do all speak with tongues? Do all interpret?” (1 Cor. 12:29-30).
In The Paradise of the Holy Fathers, Palladius, an early bishop of the East, sketches the histories of numerous desert monastics. These were men “who took upon themselves the yoke of the solitary life, and who made themselves to be remote from the world, and who lived in the desert, and who wished to live wholly the heavenly life, and to travel on the road which leadeth unto the kingdom of heaven.” [1]
Each desert father (or mother) lived the ascetic life in a unique manner. Some lived in seclusion in the heart of the desert – miles from human habitation. Others lived the eremitical life while undergoing diverse journeys. Others were occupied in distributing all their goods to the poor. Others lived in community – where each anchorite found his proper niche.
Mount Nitria was an early monastic community near Alexandria. In this mountain, there was a church and a house for strangers who wished to visit. [2] These guests were given work “either among the bakers, or in the refectory. And if there was among these anyone who was sufficiently educated they used to give him a book to read.… There were also in this mountain physicians for the use of the sick, and those who sold cakes; and they also used wine which was sold there. All these people worked at the weaving of flax with their hands, and there was no needy man there.” [3]
In the evening, one could “rise up to hear the praises, and the Psalms, and the prayers which are sent up to Christ by the people from the monasteries which are there, and a man might imagine, his mind being exalted, that he was in the Paradise of Eden.” [4]
Abba Pachomius, an early desert father, was given a rule by an angel for the government of monks. The rule begins thus: “Let every man eat and drink whensoever he wisheth, and according to the strength of those who eat and drink impose work; and thou shalt restrain them neither from eating nor fasting. Furthermore, on those who are strong thou shalt impose severe labors; and upon those who are of inferior strength and upon those who fast thou shalt impose light labors.” [5]
These monks busied themselves with various occupations. “Some worked in the paradise (i.e., the orchard), and some in the gardens, and some in the blacksmith’s shop, and some in the baker’s shop, and some in the carpenter’s shop, and some in the fuller’s shop, and some wove baskets and mats of palm leaves, and one was a maker of nets, and one was a maker of sandals, and one was a scribe; now all these men as they were performing their work were repeating the Psalms and the Scriptures in order.” [6]
The angel commanded Pachomius that each monk should recite twelve sections of the Psalter – during the day, at evening, and at night. But Pachomius objected, saying, “The sections of the Psalter which thou hast appointed unto us [for repetition] are far too few.” [7] The angel answered, “The sections of the Psalter which I have appointed [are indeed few], so that even the monks who are small (i.e., weak) may be able to fulfill the canons, and may not be distressed thereby.” [8]
Saint Paul could perhaps relate to this disposition of condescension: “To the weak I became weak, that I might gain the weak. I became all things to all men, that I might save all” (1 Cor. 9:22). Through the merits of Jesus Christ, all may obtain salvation, but all do not make use of these graces in the same manner. “There are diversities of graces, but the same Spirit” (1 Cor. 12:4). “And the manifestation of the Spirit is given to every man unto profit” (ibid., v. 7).
Each anchorite has his (or her) own particular gift. Some practice remarkable fasts (as did Abba Macarius the Alexandrian). [9] Some spend the whole night in prayer (like Abba Dorotheos). [10] Some give themselves to continual manual labor (as did the maiden Alexandra). [11] Some meditate constantly on the Holy Scriptures (like Abba Isidore). [12] Some give themselves to hospitality. [13] Some persevere in remaining in their cells (like Abba Nathaniel). [14] One anchorite may not necessarily be able to perform the ascetic labors of another.
These desert monks and nuns did not practice these various austerities for their own sake. They performed these works in order to be united to the Heart of Christ. As did the Israelites, “all eat the same spiritual food, and all drank the same spiritual drink” (1 Cor. 10:3-4). These anchorites attended the Holy Sacrifice in a common chapel and recited the Psalter at fixed times. Although each anchorite performed a diversity of ascetic labors throughout the day, all were united in the same Head – Christ. “He is before all, and by Him all things consist. And He is the head of the body, the church” (Col. 1:17-18).
At Tuesday Vespers in the Benedictine Office, Psalm 132 – Ecce quam bonum – is recited. This psalm displays the true spirit of every monastic community:
Behold how good and how pleasant it is *
for brethren to dwell in unity.
Like the precious ointment on the head, *
that ran down upon the beard, the beard of Aaron,
Which ran down to the skirt of his garment: *
as the dew of Hermon, which descendeth upon mount Sion.
For there the Lord hath commandeth blessing, *
and life for evermore.
The grace of Christ, the true High Priest, flows down to the very “skirt” – the extremity – of His garment. It reaches to even the smallest and weakest members of His Mystical Body.
In the Church today, (and society at large), there can be an emphasis on assisting those “on the margins”. Countless souls – particularly contemplatives – feel marginalized in a multitude of ways. Many religious have had to leave their communities due to liturgical, doctrinal, or other issues. Others develop health problems while there. Some souls are prevented from joining a religious community due to pre-existing allergies, sensitivities, or medical conditions. Others have difficulty learning in a traditional academic environment. Others simply cannot keep up with the active pace that is prevalent even in contemplative religious communities.
For various reasons, religious communities are often unable to accommodate the needs of these souls. Yet these “weaker” members of the Mystical Body are all the more necessary. “[T]he eye cannot say to the hand: I need not thy help; nor again the head to the feet: I have no need of you. Yea, much more those that seem to be the more feeble members of the body, are more necessary” (1 Cor. 12: 21-22).
What does the Sacred Heart say?: “My grace is sufficient for thee; for power is made perfect in infirmity” (2 Cor. 12:9). And how does the soul respond?: “Gladly therefore will I glory in my infirmities, that the power of Christ may dwell in me” (ibid.).
It is the constant thought of the Sacred Heart of Jesus for each soul to find its home in Him. There, every soul – even the most feeble – can say: “I can do all things in Him who strengtheneth me” (Phil. 4:13).
NOTES
[1] Palladius, ‘The Paradise of the Holy Fathers’, e-Catholic 2000, Volume 1, The First History, https://www.ecatholic2000.com/athanasius/untitled-208.shtml
[2] Ibid., Volume 1, ch. 7
[3] Ibid.
[4] Ibid.
[5] Ibid., Volume 1, ch. 33
[6] Ibid.
[7] Ibid.
[8] Ibid.
[9] Ibid., Volume 1, ch. 18
[10] Ibid., ch. 2
[11] Ibid., ch. 5
[12] Ibid., ch. 1
[13] Ibid., ch. 14
[14] Ibid., ch. 16
