The Ritual of the Clothing of Monks 9781611435665, 1611435668
Abbot Francis Acharya presents an English translation and study of the liturgy for the ritual of the clothing of monks i
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CONTENTS
A WORD OF APPRECIATION
DEDICATION
FOREWORD
The Ritual of the Clothing of Monks-Translation
COMMENTARY
PART ONE. The Structura! Parts
PART TWO. A Drama of Four Actors
PART THREE. The Mature and Characteristic Features of the Monastic Charism
Conclusion. What then is proper to the Monastic Charism in the Antiochean Tradition?
Appendix. Homily of Moses Bar Kepha
Recommend Papers
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- Francis Acharya
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The Ritual of the Clothing of Monks
Moran Etho
A publication of the St. Ephrem Ecumenical Research Institute (SEERI), the Moran Etho series provides short monographs and tools for the study of Syriac Christianity in all its traditions.
The Ritual of the Clothing of Monks
Translated by Francis Acharya
1 gorgias press 2011
Gorgias Press LLC, 954 River Road, Piscataway, NJ, 08854, USA www.gorgiaspress.com Copyright© 2011 by Gorgias Press LLC Originally published in 1999 All rights reserved under International and Pan-American Copyright Conventions. No part of this publication may be reproduced, stored in a retrieval system or transmitted in any form or by any means, electronic, mechanical, photocopying, recording, scanning or otherwise without the prior written permission of Gorgias Press LLC. 2011
1
ISBN 978-1-61143-566-5 Reprinted from the 1999 Kottayam edition.
Printed in the United States of America
CONTENTS
Page A Word of Appreciation
5
Dedication
7
Foreword
...
9
The R i t u a l of the Clothing of Monks - Translation
...
...
...
11
Commentary
...
...
...
...
...
46
Part One The Structural Parts
...
...
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47
I
...
...
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47
L i t u r g y of the W o r d
...
...
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48
1
Responsorial P s a l m o d y
...
...
...
48
1.1. 1.2. 1.3.
... ... ...
... ... ...
... ... ...
48 49 51
The Service of Incense
...
...
...
54
2 1. 2.2. 2.3.
... ... ...
... ... ...
... ... ...
54 56 57
...
...
...
58
...
...
60
Numbers
...
...
60
Deuteronomy
...
...
61
Ben Sira
...
...
62
Isaiah
...
...
62
Jeremiah Lam.
...
...
62
... ... ... ...
... ... ... ...
63 64 65 66
...
...
68
II
...
...
Doxology and Opening P r a y e r
2
3
Psalm Psalm Psalm
51 63 84
Sedro Qolo Etro
... ... ...
... ... ...
The Bible Lessons 3.1.
3.2.
Old T e s t a m e n t Genesis
New T e s t a m e n t
I Peter Colossians Luke ... ...
4
Intercessions
5
E x h o r t a t i o n of t h e Rish Dairo
4 III
T h e Mystery Initiations
...
...
70
... ... ... ... ... ...
... ... ... ... ... ...
72 73 76 77 79 83
Concluding H y m n and Prayers
...
...
85
Part Two
...
...
87
1 2 3 4 5 6 IV
1
Sealing Tonsure Stripping Clothing Holy B a t h Incorporation into
2 3 4
1 2 3
... Main A c t o r The Holy One T h e Godhead J e s u s Christ T h e Holy Spirit The Mother of God
The R i s h Dairo The Community The Candidate
Part
... ... ... ... ... ... ... ... ... ... the Community
A Drama 0! Four Actors
God 1.1. 1.2. 1.3. 1.4. 1.5. 1.6.
...
... ... ...
...
...
...
88
... ... ... ... ... ...
... ... ... ... ... ...
... ... ... ... ... ...
88 90 90 91 92 94
... ... ...
... ... ...
... ... ...
95 96 98
Three
Nature and Characteristic Features 0! the Monastic Charism
105
A Charism Inherent in the H u m a n Nature A Holy Covenant ... ... A Holy Mystery ... ...
... ... ...
105 106 108
3.1. 3.2. 3.3.
... ...
108 110
3.4.
Mystery and sacrament ... Mystery and Covenant ... A D i s t i n c t i v e A c t u a t i o n of the Mystery of Salvation Monastic Charism and B a p t i s m
... ...
112 113
3.5.
Monastic Charism and
...
115
...
119
...
129
Conclusion
What
Eucharist
then is proper t o Monastic
Appendix
the Charism?
Homily of Moses B a r K e p h a
...
A WORD OF APPRECIATION I a m e x t r e m e l y happy to see t h a t t h e TAKSO D' TOULBOSHO D ' D A I R O Y E (in Malayalam it is usually called R e m b a n P a t t o m ) , published by the Syrian Catholic P a t r i a r c h a t e of Lebanon in 1952, has been for the first time t r a n s l a t e d into English and published as t h e R I T U A L OF T H E CLOTHING OF MONKS by v e r y Rev. F r . F r a n c i s A chary a. A v e r y valuable c o m m e n t a r y by him has been added to t h e t e x t . I f u l l y endorse the s t a t e m e n t of Professor Sebastian Brock of the Oxford Univ e r s i t y , regarding the c o m m e n t a r y of the t e x t : " I t a p p e a r s to be a w o n d e r f u l piece of work, and I feel t h a t t h e f a c t t h a t t h e c o m m e n t a r y is essentially ' p r a c t i c a l r a t h e r t h a n academic a c t u ally enhances the value of the work". The c a n d i d a t e comes f o r w a r d to receive t h e R e m b a n P a t t a m (the monastic o r d i n a t i o n ) with a deep sense of sinfulness, and with a t h i r s t for purification in t r u e conversion in order to d r a w near to the Lord. This is the main t h e m e of t h e first p a r t of the c o m m e n t a r y , namely of the Liturgy of t h e word. The a u t h o r describes the first p a r t of t h e c o m m e n t a r y as an exercise of n a r r a t i v e theology, unfolding the Church Service f r o m the initial Doxology to t h e last concluding prayer. The commentaries on the Responsorial Psalmody, on t h e service of t h e Incense and on the Bible lessons are extremely useful for m e d i t a t i o n . The commentary on t h e Mystery initiations in the t h i r d section of p a r t one of t h e c o m m e n t a r y is very helpful to u n d e r s t a n d t h e various actions in the service such as Sealing, Tonsure, Clothing, Holy B a t h , etc, which otherwise would seem t o look a bit strange to a m o d e r n observer of the ceremony. In t h e second p a r t , the a u t h o r looks at the service as a d r a m a of redemption originating in t h e account of creation and the fall, and unfolding until it reaches out to t h e Pavousia. In the third and concluding p a r t the a u t h o r a d o p t s a s y n t h e t i c a p p r o a c h in order to bring o u t t h e n a t u r e and t h e
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distinctive features of the monastic charism in the Antiochean tradition. The author concludes his commentary by summing up the prominent features (he mentions eight of them) of the Clothing of Monks in the Antiochean Tradition. The Homily of Moses Bar Kepha on the clothing of the monks given in the book will, I am sure, serve as a source of meditation, to be repeated, by the candidate, later on in life. I am sure t h a t this valuable publication will be a source book not only for the liturgical service b u t for the candidates who are clothed as Monks.
Gsevarghese Mar Timotheos
DEDICATION
U n d e r s t a n d , m y sons, what is t h e monastic charism - m o n a c h a t u s and t h e d o c t r i n e of this way of life. And Jet it be known to all who are here. The p r a c t i c e of the monastic charism is older t h a n the o r d i n a t i o n of the monastic habit. Indeed with our f o r e f a t h e r s t h e r e was no E n o c h , Noah, Melchizedek,
habit:
Moses, J o s h u a , Elijah, Daniel and m a n y others practised continence, abstinence, righteousness, justice and holiness. Some of t h e m even kept virginity. And when Christ the Saviour of all appeared, J o h n the B a p t i s t and 1he holy apostles and evangelists and their followers were endowed with the same holy monastic charism a n d , with it, t h e y lived f o r God. L a t e r , in the time of A n t h o n y the Great, t h e Lord Himself, with other graces, also gave t h e monastic habit as t h e monk's g a r m e n t . And all who were clothed in it while being w o r t h y of it, were called monks and t h e i r dwelling places monasteries, names conveying the a u s t e r i t y of t h e i r way of life.
Moses Bar Kepha, Homily
given after the Service of the
Clothing
of those who have received the holy habit of
monkhood.
FOREWORD
The Syriac t e x t of the R i t u a l of t h e Clothing of Monks t r a n s l a t e d here was published by the Syrian Catholic P a t r i a r c h a t e , Sharfeh, Lebenon, in 1952, in the Book of Priestly Ordinations. I t has its place t h e r e next t o t h e o r d i n a t i o n s of bishops, p r i e s t s and deacons. A L a t i n version is f o u n d in t h e Pontificate luxta Ritum Syrorum Occidentaiium id est Antiochiae, edited by J. M. Voste, 0 . P., for t h e Congregation for Oriental Churches, R o m e , in 1941. I t is f o u n d t h e r e immediately a f t e r t h e R i t u a l of Baptism. The Clothing of Monks is k n o w n as a mystery, rozo in Syriac. This is t h e word used by t h e Syrian Churches in t h e i r biblical and s a c r a m e n t a l theology, t o designate t h e secret, h i d d e n action or i n t e r v e n t i o n of God by which H e communicates H i m self t o us, even gives Himself t o us, as in baptism, chrismation and holy eucharist. In the Antiochean t r a d i t i o n God's work of salvation accomplished by our Lord Jesus Christ, His Son, is set f o r t h in t h e Churches and communicated in the ongoing course of history b y t h e Holy Spirit. At t h e E u c h a r i s t i c celebration, t h e priest and t h e assembled congregation ask the F a t h e r to send down t h e Life-giving Holy Spirit to change t h e bread and wine into t h e body and blood of Christ to be shared by all. At the Clothing of t h e Monk the Celebrant and even t h e Candidate p r a y t h a t the Holy Spirit m a y descend on him, p u r i f y him and be preserved in him as a pledge of life divine. I c a n n o t conclude t h i s foreword w i t h o u t expressing m y g r a t i t u d e t o P r o f . S. Brock of t h e Oriental I n s t i t u t e , Oxford, who helped me for t h e t r a n s l a t i o n by clarifying subtle passages. And f u r t h e r , when I was diffident r e g a r d i n g t h e p r o p r i e t y of
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The R i t u a l of t h e Clothing of Monks
offering the c o m m e n t a r y for publication, a f t e r j u s t dipping into it he wrote: It appears to me a w o n d e r f u l piece of work, and I feel t h a t t h e f a c t the c o m m e n t a r y is essentially ' p r a c t i c a l ' r a t h e r t h a n 'academic' actually enhances the value of the work. And later, when he had read the whole t e x t t h r o u g h , he added: It all coheres very well, especially with the new conclusion. ... I t will be excellent to have this published by S E E R I I find it all most illuminating and helpful, and I am sure o t h e r s will too. The distinguished professor of Syriac t r u l y has a charism guide and encourage his s t u d e n t s .
September 14, 1997
to
Francis Acharya
The Ritual of the Clothing of Monks The Clothing in the habit of monkhood is celebrated in the nave of the church. During the vestition of the Celebrant for the Qurbana, Old Testament lessons are read. Then the celebrant assisted by priests and deacons, stands before the altar, on the qestromo, the step from where the Word of God is proclaimed. Clothes, scissors and cross are kept on the northern side. The candidate comes to the step of the qestromo before the celebrant and prostrates, rising only at the end of the Opening Prayer. Rs
Glory be to the Father and to the Son and to the Holy Spirit.
Co
And on us weak and sinful servants, mercy and compassion in both worlds for ever. Amen.
Rs
0 Holy One, and Lover of the holy ones, who take delight in the holy ones, God Holy above all, receive this Your servant set apart for You in holiness. Give him the grace, in this unblemished way of life, in solitude, to be made worthy to draw near to Your Godhead by his good works, well pleasing to Your Godhead all the days of his life, like Samuel who was found worthy to dwell in Your holy tabernacle, in uprightness
and purity of
heart,
for the praise of the Adorable Name of Your Godhead, Father, Son and Holy Spirit, for ever. Co
Amen.
Abbreviations:
Rish Dairo : Rs Candidate : Ca
Archdeacon : Dn Community : Co
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The R i t u a l of t h e Clothing of Monks
The Rish Dairo intones Community
Psalm
51.
Be
proceeds with the Psalm
gracious
while
to me...
and the
the response is recited hij
the Candidate about to be clothed. Rs
Be gracious to me, 0 God, in Y o u r goodness.
Co
In Y o u r infinite graciousness blot out all m y sins.
Ca
Be forgiveness to me, 0 God, You who alone are full of mercy. Receive me like t h e prodigal son. Have mercy on me !
Co
0 wash me more and more f r o m my guilt and cleanse me f r o m m y sin. My offences t r u l y I know
them;
my sin is always before me. Ca
At Y o u r door, 0 God I knock who open Y o u r door to penitents. Open t h e door of Your mercy, 0 Lord. H a v e m e r c y on me !
Co
Against You, You alone have I sinned. W h a t is evil in Your sight I have done. You are j u s t when you pass sentence on me, blameless when You give judgement. You know I was born in guilt, a sinner f r o m t h e m o m e n t of conception.
Ca
I n the waves of sin I have sunk as in the sea. 0 Lord, s t r e t c h out t o me Y o u r
right hand as t o Simon.
Have mercy on me ! Co
Yet, since You love sincerity of h e a r t , teach me t h e secrets of wisdom. P u r i f y me with hyssop u n t i l I am clean, wash me until I am whiter t h a n snow.
Ca
I spent all m y time in sin, 0 God. Let me not be estranged f r o m t h e service of Y o u r Godhead.
Translation of Text
13
Co
Make me hear rejoicing and gladness, t h a t the bones You have crushed may thrill. F r o m my sins t u r n away Your face and blot out all my guilt.
Ca
By the blood flowing f r o m Your side, Lord God, I pray You, draw me from the mire of my sins. Have mercy on me !
Co
A pure heart create in me, 0 God, p u t a steadfast spirit within me. Do not cast me away f r o m Your presence, nor deprive me of Your Holy Spirit.
Ca
0 Lord, You know our nature, how it is inclined to transgressions and sins. I have sinned against You. Forgive me my sin, 0 God. Have mercy on me !
Co
Give me again the joy of Your help. With a spirit of fervour sustain me, t h a t I may show transgressors Your ways and sinners may r e t u r n to You.
Ca
Christ who by Your mercy, for the sake of sinners, underwent the passion in Your flesh, have compassion on me, a sinner, I seek refuge in You. Have mercy on m e !
Co
0 rescue me, God, my helper, and my tongue shall ring out Your goodness. 0 Lord, open my lips and my mouth shall declare Your praise.
Ca
As You did pardon the sinful woman who came to You, 0 God, pardon me all my sins and transgressions. Have mercy on me !
Co
For in sacrifice You take no delight, b u r n t offering from me You would refuse, my sacrifice, a contrite spirit, a humbled, contrite heart You will not spurn.
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The Ritual of the Clothing of Monks
Ca
My sins have gone over my head, b u t I know t h a t Your mercy is great. Let my transgressions be pardoned, and I will praise You, 0
Lord.
Have mercy on me ! Co
Let it be your pleasure to show favour to Zion: to build anew the walls of Jerusalem. Then only shall You delight in appointed sacrifices, b u r n t offerings wholly consumed, and gifts offered upon Your altar.
Ca
I have sinned against You, Lord. In my weakness I have committed evil before You. Sprinkle me with Your hyssop, my Lord, and I will be purified. Have mercy on me!
Rs
Glory be to the Father and to the Son and to the Holy Spirit.
Co
From age to age and for ever.
Rs
Threefold praise to the One who is Three and is one God, the Father and the Son and the Holy Spirit,
Amen.
one True God. Glory to Him. May God, to whose Holy Covenant you have come to adhere with readiness, in the fervour of love, make you worthy to offer praise and glory to Him, by a becoming way of life, in uprightness, with the labour of good works, orthodox faith and in a manner well pleasing to Him, now and for ever. Co
Amen.
Psalm 63 Co
0 God, You are my God, for You / long.
Ca
God, help me, for the storms and tempests of the sins I have committed encompass me. Be a harbour to me,
Translation of Text t h a t I may not be drowned in the ocean of sins. I seek conversion. Stretch out Your hand to me as to Peter. Have mercy on me! For You my soul is thirsting. My body pines for You like a dry, weary land without water. You let the strong to fall, b u t to the weak who call upon You Your right hand is a help. By Your grace, draw me who are afflicted and wounded by sin. You are the hope of those who are without hope. I pray You, 0 Merciful One, have compassion on me. Have mercy on me! So I gaze on You in the sanctuary to see Your strength and Your glory. 0 God, Your love prompted You and You created me from the dust. You clothed me in Your likeness and Your image. In the Paradise of blessedness, You gave me power to eat and enjoy. But by my own will I fell f r o m t h a t height. In Your mercy lift me up. Have compassion, have pity on me. For Your love is better t h a n life, my lips will speak Your praise. By his wicked and bitter jealousy the Enemy deceived to fall f r o m the height of Paradise. Since I listened to him, in justice I was found guilty. Lord, have compassion on Your image enslaved by the Evil One. Make me r e t u r n to Your fold. T u r n to me. Have mercy on me! So I will bless You all my life, in your name I will lift up my hands. You justified the sinner. Lord God, and in Your mercy, You sanctified the unholy nations.
16
Ritual of the Clothing of Monks To the woman suffering from an issue of blood who approached You, in Your grace, You gave health. With Your hyssop t h a t cleanses all. cleanses me who am wicked and full of blemishes; You are He who absolve sinners from their In Your love have pity on me.
C
o
Ca
transgressions.
My soul shall be filled as with a banquet, my m o u t h shall praise You with joy. 0 Merciful God, I am drowning! Draw me from the sea of sins and transgressions. In Your mercy, raise me lest I be lost in the abyss I wait for Your salvation, 0 Merciful Lord. Lord of Mercies' have compassion on me! Have mercy on me!
of sins.
Co
On my bed I remember You. On You I muse through the night.
Ca
God, have compassion on me The Enemy enslaved me out of wicked and bitter jealousy. By his snares and flatteries he has caught me. Deliver me from him, 0 Lord, 0 Merciful One, sanctify me by Your grace and save me. Have pity on me, as on the publican.
Co
For You have been my help; in the shadow of Your wings I rejoice.
Ca
Out of jealousy the Evil One enslaved me. He destroyed my freedom and corrupted the p u r i t y t h a t was given t o me. 1 was polluted by the corruption of the world and I have become sheer weeds, In the mercy of Your goodness, my Saviour, bring me back to the way of Your commandments. And may I see Your compassion! Have mercy on me!
Co
My soul clings to You: Your right hand holds me fast.
Translation of Text
17
Ca
You cured the paralytic, 0 Lord God. In Your mercy, You justified the publican. And to the thief who p u t his t r u s t in You, in Your goodness, You promised the Paradise. Because You are the refuge of all penitents, I pray You, 0 Merciful One, in Your mercy, have compassion on me.
Co
Those who seek to destroy my life shall sink into the depths of Sheol.
Ca
Rich One, never failing Fountain of Mercy for Your servants 0 Lord, be not angry at the pride of Your servant. You alone are merciful, showing mercy to sinners.
Co
They shall be given over to the power of Justice. But the king shall rejoice in God.
Ca
I call at the door of Your goodness, 0 Lover of penitents, and f r o m Your treasury 1 ask for compassion and mercy. 0 Merciful Lord, in Your goodness, have compassion on me and make me live.
Co
All who call on His Name shall be blessed, b u t the mouth of liars shall be silenced.
Ca
Our Saviour, who in Your Gospel promised hope to the penitent, in Your mercy have compassion on Your servant who is lost. In Your goodness, answer our requests, O Glorious One, full of mercy.
Rs
Glory be to the Father and to the Son and to the Holy Spirit.
Co
From age to age and for ever. Amen.
Rs
Glory to Your Being. Praise to Your Lordship. Exaltation to Your Godhead, Father,
Son and
Holy
Spirit.
One Being. One Godhead in three persons. One Being confessed as One. Havecompassion on us in Your goodness and have mercy on us.
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The R i t u a l of t h e Clothing of Monks
Psalm 84 Co
H o w lovely is Y o u r dwelling place, Lord, God of all cosmic forces. My soul is longing and yearning, is yearning for t h e courts of t h e Lord. My h e a r t and my soul ring out their joy to God, t h e living God.
Ca
In t h e m o n a s t e r y to which I was called and t h e c o m m u n i t y which is dear to me, receive with love my nothingness, for I seek refuge in y o u r p r a y e r .
Co
The sparrow herself finds a home and t h e swallow a nest for her brood. She lays her young by Y o u r altars, Lord of hosts, my King and m y God.
Ca
0 God, whose door is open equally to the good and the wicked, open to me t h e door of Y o u r mercy and receive my repentance.
Co
They are for ever They are in whose
Ca
I n the snares of t h e Evil One I am entangled, t h e world enslaved me in its desires. Now, since I have t u r n e d to Y o u r mercy, let me not r e t u r n sorrowing.
Co
As they go t h r o u g h t h e B i t t e r Valley they make it a place of springs, the a u t u m n rain covers it with blessings. They walk with ever growing s t r e n g t h , they will see the God of gods in Zion.
Ca
Brotherhood and all members of t h e monastic order, and fathers in whom 1 have t a k e n refuge, offer prayers for me to God t h a t He may have mercy on me.
Co
0 Lord, God of all cosmic forces, hear my prayer, give ear, 0 God of Jacob.
happy, singing happy, hearts
who dwell in Y o u r house, Your praise. whose s t r e n g t h is in You, are the roads t o Zion.
Translation of Text
19
Turn Your eyes, 0 God, our shield, look on the face of Your anointed. Christ who sacrificed Yourself on the Cross for the sake of sinners, protect me, Lord, by Your Cross. I here bow before Your Majesty. One day within Your courts is better than a thousand elsewhere. The threshold of the house of God I prefer to the dwellings of the wicked. I have given up passing pleasures to put on the likeness of Your passion. On the day of Your coming, give me a portion in the inheritance of Your holy ones. For the Lord God is a rampart, a shield; He will give us His favour and glory. The Lord will not refuse any good to those who walk without blame. The Virgin Mother of God, the Prophets, the Apostles and the Martyrs be to you like a wall of protection all the days of your life. Lord, God of all cosmic forces, happy the man who trusts in You. Let my iniquities be made clean by Your hyssop. Let my blemishes be wiped oft by Your blood. Let the secret movements of my thoughts be sanctified by Your body. Glory be to the Father and to the Son and to the Holy Spirit. From age to age and for ever. Amen. He is adorable, Father, Son and Holy Spirit, the Mystery of the Trinity. From the heavenly ones and the mortal ones adoration and praise.
20
T h e R i t u a l of t h e Clothing of Monks
Mary's Hymn of thanksgiving Rs
And Mary said:
Ca
My soul glorifies t h e L o r d , My s p i r i t rejoices in God my Saviour. H e looks on His s e r v a n t in her nothingness; h e n c e f o r t h all ages will call me blessed. T h e A l m i g h t y works m a r v e l s f o r me. H o l y His n a m e ! H i s m e r c y is f r o m age t o age, on t h o s e who r e v e r e H i m .
Co
H e p u t s f o r t h His a r m in s t r e n g t h and s c a t t e r s t h e p r o u d - h e a r t e d . H e casts t h e m i g h t y f r o m t h e i r t h r o n e s a n d raises t h e lowly. H e fills t h e s t a r v i n g w i t h good t h i n g s , sends t h e rich away e m p t y . H e p r o t e c t s Israel, His s e r v a n t , r e m e m b e r i n g His m e r c y , t h e m e r c y promised t o o u r f a t h e r s , f o r A b r a h a m and his seed f o r ever.
Ca
L e t the Spirit b r e a t h e u p o n me, who by his descent removes our foulness and renews our old n a t u r e .
Rs
B y His o v e r s h a d o w i n g you, m a y H e b u r n a w a y t h e luscious g r o w t h of sin, a n d instead pour grace u p o n y o u , so t h a t y o u m a y be t r a n s f o r m e d and give f i t t i n g thanks. T r u l y , we owe a debt of t h a n k s .
Ca
W i t h t h e j o y f u l sounds of c h a n t ascending t o H i m who is on high, let us again, t o g e t h e r , e x a l t in all sincerity, with s p i r i t u a l songs, H i m who purifies us, and removes our old h a b i t s of sin. T r u l y , we owe a d e b t of t h a n k s .
Rs
0 Gentle Mary, t o make t o shine again our n a t u r e which was wallowing in t h e m i r e of sin and obscured b y t h e d e c e i t f u l n e s s of idols, you revealed it in y o u r Son.
Translation of Text
21
Therefore, by the power of your prayer, draw again His radiance upon us, to dispel the gloom that darkens us. Truly, we owe a debt of thanks. Psalm 113 Co
Praise, 0 servants of the Lord. Praise the Name of the Lord ! May the Name of the Lord be blessed, both now and for evermore! From the rising of the sun to its setting, great is the Name of the Lord. High above all nations is the Lord, above the heavens His glory. Who is like the Lord, our God, who has risen on high to His throne yet stoops from the heights to look down, to look down upon heaven and earth 1 From the dunghill He raises the poor, to set him in the company of princes. To the childless wife He gives a home and gladdens her heart with children. Praise the Lord !
Ca
0 Lord, I ask forgiveness for the sins I have committed. Forgive them, in Your graciousness. For You are He who cleanses the guilty. Halleluia, halleluia.
Co
0 Lord full of mercy, be merciful to Your servant, for it was out of love that You came to the world for the salvation of Your creation. Halleluia, halleluia.
Ca
You all, my brothers and fathers, the community which I love, ask mercy for my weakness. I seek refuge in Your prayer. Halleluia, halleluia. I was a diligent servant to sin and to evil habits. Oh! what a shame is kept for me and those like me, Halleluia, halleluia.
22
The Ritual of the Clothing of Monks See, I pray for pardon. In Your mercy answer my prayers, for You alone are righteous who pardon the debts of sinners. Halleluia, halleluia,
Rs
Glory be to the Father and to the Son and to the Holy Spirit.
Co
From age to age and for ever. Amen.
Ca
With a broken heart I make supplication to You, Good One full of mercy. In Your compassion forgive my transgressions, for You are He who forgives sinners. Halleluia, halleluia.
Dn
(Stoumen qalos!) Let us stand w e l l !
Co
(Kurie eleison!) Lord have m e r c y ;
Rs
(N'sale qulan...) Let us all pray and beg for mercy and compassion.
Co
Merciful Lord, have mercy on us and help u s !
Rs
Praise, thanksgiving, glory, honour and exaltation, continually and without ceasing a t all times may we be worthy to offer to the Remitter of debts and Forgiver of sins, who washes away iniquities and cleanses all defilements, who is remote and beyond all human thought, the Wisdom and Radiance of His Father, who set out as a good shepherd to seek the lost sheep and found them for life everlasting, who emptied Himself for our salvation and became man f r o m a human being, uniting His Godhead with our manhood Self-existent Son of the Father who confined Himself in His creation and became man from the Virgin without changing from being God. the Creator who made heaven by His word, and by the breath of His mouth all the cosmic forces, to Him glory and blessing f r o m all His creatures, at this time and on all leasts for ever. Christ our God, You are great in gifts and overflowing with graces, benevolent in mercy, longsuffering, wonderfully gracious; Your mercy overflows on those who revere You and on those who t u r n to You; You do not like the death of the sinner b u t t h a t he r e t u r n to You and live. Onlybegotten of the F a t h e r . You p o u r graces and good gifts;
Translation of Text
23
Yon pardoned the people's foolish ways by the prayers of Moses and cleansed his sister Miriam from her leprosy; You saved Rahab, and pardoned David's guilt because qf the humble prayer he offered to You; You saved Jonah and liberated Manasseh (2 Ch. 33:13). Accept now the prayers and supplications of Your servants who, with fear and trembling, are brought in the presence of Your Lordship. Send on them the gift of the Holy Spirit, 0 Lord our God, who for our salvation were raised on the wood of the Cross and You sanctified the air. You descended into Sheol and joined combat with Death and raised the human n a t u r e sunken in the passions of sins, carrying it on Your shoulders, 0 Lover of Humankind. For the joy and gladness of this, You invited all the heavenly hosts, 0 Good Shepherd who came to call sinners, and t u r n e d them unto You. In Your gentleness, receive the penitents, protect 1he just in Your mercy; raise those who have fallen and set firm those who si and. Make to return those who have gone astray, gather those who are dispersed. In Your love for humankind give to everyone t h a t which is good and useful. And this, your servant, set apart f r o m the world to draw near to You, make him worthy of Your mercy, of the pardon of sins and of seeing You with unveiled face. Deliver him from snares and stumbling blocks, f r o m temptations to sin and f r o m all devices of the Adversary and of the Devil and of wicked men. Free him from evil passions and from all impure thoughts which are not pleasing to You. Keep him in purity, in holiness, in chastity, in modesty, and in all which is pleasing to Your will. Save him f r o m being a cause of scandal, or offence, or ruin, or harm, and of whatever sin to himself or to his fellow-beings, to those of outside and those of inside. But strengthen him with Your ineffable grace, You who take pleasure in the life of human beings, t h a t he may become a cause of glory to Your Holy Name. 0 Lord, have compassion on the people gathered here in Your Holy Name, while we, with him, are pouring our h e a r t s in Your presence. 0 my Lord, let not our sins and wickedness enter into Your holy heart which does not remember wickedness. As human beings we have sinned. As creatures of dust we have
24 The Ritual of the Clothing of Monks committed offences, We have failed like wicked servants, but You, 0 Lord, pardon as God. Have compassion as the Merciful One, Set free as the Good One. My Lord, do not forsake us for ever. Do not turn away Your face from us. Do not let our heads bow down to the earth on account of the evil we have committed. Let us not come to shame, to weeping, to derision before the choirs of angels and before the people. My Lord, do not fill us with shame everlasting, but give us confidence and make us stand at Your right side... Let Your grace extend its wings and protect us from the threatening of justice, so that, saved by Your Holy Name and sharing in this salvation, we may be worthy to offer the praise of victory to the Multitude of Your Immeasurable Mercies, and to Your Blessed and Blissful Father who has sent You for our salvation, and to Your Spirit, Holy above all, Good and Adorable, Life-giving and Consubstantial to You, now and always and for ever. Amen. Co
O Son of God, let the sheep come to your fold. A sinner, he knocks at the door of Your mercy. Receive him, 0 Lord, in the abundance of Your goodness, and put again on him the sign of the Cross. Let him carry Your yoke which is pleasant and Your burden which is light. With the wise and earnest virgins, may he be made worthy of Your bridal chamber, halleluia, halleluia.
Co
Christ,Bridegroom who betrothed the human soul to Yourself, and saved it by Your blood, and freed it by Your Cross, and made it beautiful by the abundance of Your ordinances, and promised it life eternal, this soul which is betrothed to Your crucifixion, give it to do good works and make it worthy of Your bridal chamber. Halleluia, halleluia.
Ca
Glory be t o the Father and to the Son and to the Holy Spirit. 0 God, who open Your door to those who knock at it, open to me the door of Your mercy, for I bow before You. Protect me as the apple of Your eye and keep me, that the Evil One may not harm me.
Translation of T e x t
25
L e t Y o u r graciousness set o u t to seek me. L e t Y o u r mercy p r o t e c t me. Let me be a guest a t the b a n q u e t prepared for Y o u r beloved. Halleluia, halleluia. F r o m age to age and for ever. Amen. Flock of spiritual sheep who have b r o u g h t me to H i s fold, ask m e r c y for my weakness, for I love Y o u r company. Co
May our Lord be to you a stronghold, and by H i m may you be saved f r o m all harm. May our Lord t r e a t you alike with all those who did His will, t h a t H e may rejoice in you and you in Him, in t h e life which does not pass away. Halleluia, halleluia.
Prayer for the Burning of Incense Our Lord Jesus Christ, t r u e hope of Y o u r Church, t r u s t of Your f a i t h f u l , whose door is open to t h e p e n i t e n t s and who receive the sinners r e t u r n i n g to You, open, 0 Lord, t h e door of Y o u r m e r c y to this y o u r s e r v a n t and receive him, f o r he bowed his neck to take u p o n him Y o u r sweet yoke. Let Y o u r H o l y Spirit come and rest on him. P a r d o n all his failings. Count him among Y o u r flock. Let him be a lamb in Your sheepfold t h a t with all t h e children of t h e Church and holy disciples, he m a y praise You and Y o u r F a t h e r and Y o u r Holy Spirit, now and a t all times and f o r ever. Amen. Zoomoro:
The H o l y Spirit sang t h r o u g h David a song of and salvation in the h a b i t a t i o n of t h e just.
praise
The Bible Lessons are read Gn 12: 1-9 The Lord said to A b r a m , Go f r o m y o u r c o u n t r y and y o u r kindred and y o u r f a t h e r ' s house to t h e land t h a t I will show you. I will make of you a great n a t i o n , and I wiJ] bless y o u , and make your name great, so t h a t you will be a blessing. I will bless those who bless you, and t h e one who curses you I will curse; and in you all the families of t h e e a r t h shall be blessed.
26
The R i t u a l of t h e Clothing of Monks
So A b r a m w e n t as t h e L o r d h a d t o l d him; a n d L o t w e n t w i t h him. A b r a m was s e v e n t y - f i v e y e a r s old when he d e p a r t e d f r o m H a r ' a n . A b r a m took His wife S a r ' a i a n d his b r o t h e r ' s son L o t , and all t h e possessions t h a t t h e y h a d g a t h e r e d , a n d t h e p e r s o n s w h o m t h e y had a c q u i r e d in H a r ' a n ; a n d t h e y set f o r t h t o go t o t h e land, of Ca'naan. W h e n t h e y had come t o t h e l a n d of Ca'naan, A b r a m passed t h r o u g h t h e land t o t h e place a t She'chem, t o t h e oak of Mo'reh. A t t h a t t i m e t h e C a ' n a a n ites were in the land. T h e n the L o r d a p p e a r e d t o A b r a m , a n d said, To y o u r offspring 1 will give t h i s l a n d . So he b u i l t t h e r e a n a l t a r t o t h e L o r d , who h a d a p p e a r e d to him. F r o m there he moved on to t h e hill c o u n t r y on t h e east of B e t h ' e l o n t h e west a n d Ai on t h e east; a n d t h e r e he b u i l t a n a l t a r t o t h e L o r d a n d invoked t h e n a m e of t h e L o r d . A b r a m j o u r n e y e d o n b y stages t o w a r d t h e Negeb. Nu 6: 1-8 The L o r d spoke t o Moses, saying: Speak t o t h e Israelites a n d say to t h e m : When either m e n or w o m e n m a k e a special vow, t h e vow of a nazirite, t o s e p a r a t e themselves t o t h e L o r d , t h e y shall s e p a r a t e themselves f r o m wine a n d s t r o n g d r i n k ; they shall d r i n k no wine vinegar or other v i n e g a r , and shall n o t d r i n k any grape juice or eat grapes, f r e s h or dried. All t h e i r d a y s as n a z i n t e s t h e y shall e a t n o t h i n g t h a t is p r o d u c e d by the grapevine, n o t even t h e seeds or t h e skins. All t h e days of t h e i r n a z i r i t e v o w no razor shall come u p o n t h e head; u n t i l the t i m e is c o m p l e t e d f o r which t h e y s e p a r a t e themselves t o t h e L o r d , t h e y shall be holy; t h e y shall l e t t h e locks of t h e head grow long. All t h e days t h a t t h e y s e p a r a t e themselves t o t h e L o r d t h e y shall n o t go near a corpse, E v e n if their f a t h e r or m o t h e r , b r o t h e r or sister, should die, t h e y m a y n o t defile t h e m s e l v e s ; because their c o n s e c r a t i o n t o God is u p o n t h e head. All t h e i r d a y s as nazirites t h e y are holy t o the L o r d . Dt 30: 15-20A See, I set before you t o d a y life a n d p r o s p e r i t y , d e a t h and a d v e r s i t y . If you obey t h e c o m m a n d m e n t s of t h e L o r d y o u r God t h a t I am c o m m a n d i n g y o u t o d a y , b y loving t h e L o r d y o u r God, walking in his ways, a n d observing his c o m m a n d m e n t s , decrees, a n d o r d i n a n c e s , t h e n y o u shall live a n d become n u m e r o u s , a n d t h e L o r d y o u r God will bless y o u in t h e l a n d t h a t y o u are e n t e r i n g to possess. B u t if y o u r h e a r t t u r n s
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away and you do not hear, b u t are led astray to bow down to other gods and serve them, I declare to you today t h a t you shall perish; you shall not live long in the land t h a t you are crossing the J o r d a n to enter and possess. I call heaven and earth to witness against you today t h a t I have set before you life and death, blessings and curses. Choose life so t h a t you and your descendants may live, loving the Lord your God, obeying him, and holding fast to him; for that means life t o you and length of days. Si 2: 1-11 My child, when you come to serve the Lord, prepare yourself for testing. Set your heart right and be steadfast, and do not be impetuous in time of calamity. Cling to Him and do not depart, so t h a t your last days may be prosperous. Accept whatever befalls you, and in times of humiliation be patient. For gold is tested in the fire, and those found acceptable, in the furnace of humiliation. T r u s t in Him, and He will help you; make your ways straight, and hope in Him. You who fear the Lord, wait for His mercy; do not stray, or else you may fall. You who fear the Lord, t r u s t in Him, and your reward will not be lost. You who fear the Lord, hope for good things, for lasting joy and mercy. Consider the generations of old and see: has anyone trusted in the Lord and been disappointed? Or has anyone persevered in the fear of the Lord and been forsaken? Or has anyone called upon Him and been neglected? For the Lord is compassionate and merciful; He forgives sins and saves in time of distress. Is 18: 1-7 Ah, land of whirring wings beyond the rivers of Ethiopia, sending ambassadors by the Nile in vessels of papyrus on the waters! Go, you swift messengers, to a nation tall and smooth, to a people feared near and far, a nation mighty and conquering, whose land the rivers divide. All you inhabitants of the world, you who live on the earth, when a signal is raised on the mountains, look; When a t r u m p e t is blown, listen! For thus the Lord said to me: I will quietly look from my dwelling like clear heat in sunshine, like a cloud of dew in the heat of harvest. For before the harvest, -when the blossom is over and the flower becomes a ripening grape, he will cut off the shoots with pruning hooks, and the spreading branches he will hew away. They shall all be left to the
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The R i t u a l of t h e Clothing of Monks
b i r d s of p r e y of t h e m o u n t a i n s and t o t h e a n i m a l s of t h e e a r t h . And t h e birds of prey will s u m m e r on t h e m , a n d all t h e animals of t h e e a r t h will w i n t e r on t h e m . A t t h a t t i m e g i f t s will be b r o u g h t t o t h e L o r d of h o s t s f r o m a people t a l l a n d s m o o t h , f r o m a people feared near a n d f a r , a n a t i o n m i g h t y a n d c o n q u e r i n g , whose l a n d the r i v e r s divide, t o M o u n t Zion, t h e place of t h e name of t h e L o r d of hosts. Lam 3: 25-36 The L o r d is good to those who w a i t f o r H i m , t o t h e soul t h a t seeks Him. I t is good t h a t one should w a i t q u i e t l y for t h e s a l v a t i o n of t h e L o r d ; It is good f o r one t o bear t h e yoke in y o u t h , t o sit alone in silence when t h e L o r d has imposed it, t o p u t one's m o u t h t o t h e d u s t to give one's cheek t o t h e s m i t e r , and be filled w i t h i n s u l t s . F o r t h e L o r d will not r e j e c t for ever. A l t h o u g h H e causes grief, H e will h a v e compassion a c c o r d i n g to t h e a b u n d a n c e of H i s s t e a d f a s t love; for H e does n o t willingly afflict or grieve a n y o n e . W h e n all t h e p r i s o n e r s of t h e l a n d are crushed u n d e r f o o t , w h e n h u m a n r i g h t s are p e r v e r t e d in t h e presence of t h e Most H i g h , w h e n one's case is s u b v e r t e d - does t h e L o r d n o t see it? Zoomoro:
Chosen Apostles who were sent by God i n t o t h e world, p r e a c h e d t h e Gospel of His Son a m o n g t h e peoples a n d p r o c l a i m e d the kingdom of heaven to t h e end of t h e e a r t h , saying, Blessed are t h o s e who believe.
1 P 1:13-25 Beloved, p r e p a r e t h e r e f o r e y o u r m i n d s f o r action; discipline yourselves; set all y o u r hope o n t h e grace t h a t J e s u s Christ will b r i n g y o u when he is revealed. Like o b e d i e n t c h i l d r e n , do not be c o n f o r m e d to t h e desires t h a t you f o r m e r l y h a d in ignorance. I n s t e a d , as he who called you is holy, be holy yourselves in all y o u r c o n d u c t ; for it is w r i t t e n , Y o u shall be h o l y , for I am holy. If you invoke as F a t h e r t h e one who judges all p e o p l e i m p a r t i a l l y a c c o r d i n g t o t h e i r deeds, live in r e v e r e n t fear d u r i n g t h e t i m e of y o u r exile. Y o u k n o w t h a t y o u were r a n s o m e d f r o m the futile ways inherited f r o m your ancestors, not with perishable t h i n g s like silver or gold, b u t w i t h t h e precious blood of C h r i s t , like t h a t of a l a m b w i t h o u t d e f e c t or blemish. H e was d e s t i n e d b e f o r e t h e f o u n d a t i o n of t h e w o r l d , b u t was revealed a t t h e
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e n d of t h e ages f o r y o u r sake. T h r o u g h H i m y o u h a v e come t o t r u s t in God, who raised H i m f r o m t h e dead and g a v e H i m glory, so t h a t y o u r f a i t h a n d h o p e are set on God. N o w t h a t y o u h a v e purified y o u r souls by y o u r obedience t o t h e t r u t h so t h a t y o u h a v e g e n u i n e m u t u a l love, love one a n o t h e r deeply f r o m t h e h e a r t . Y o u h a v e been b o r n a n e w , n o t of perishable b u t of imperishable seed, t h r o u g h t h e living a n d e n d u r i n g w o r d of God. F o r all flesh is like grass a n d all its glory like t h e flower of grass. T h e grass withers, a n d t h e flower falls, b u t t h e w o r d of t h e L o r d e n d u r e s f o r ever. T h a t w o r d is t h e good news t h a t was a n n o u n c e d t o you. Zoomoro:
I h e a r d P a u l , t h e blessed Apostle, say: If a n y o n e shall come a n d p r e a c h t o you a n y t h i n g other t h a n we h a v e p r e a c h e d t o you; or if an angel should come f r o m h e a v e n , let h i m be b a n n e d f r o m t h e Church. Behold, diverse, teachings s p r i n g u p o n all sides; blessed is he who begins and ends in t h e t e a c h i n g of God.
Col 3:1-17 Beloved, if y o u h a v e been raised w i t h Christ, seek t h e t h i n g s t h a t are above, where Christ is, s e a t e d a t t h e r i g h t h a n d of God. Set y o u r m i n d s on things t h a t are a b o v e , n o t on t h i n g s t h a t are on e a r t h , f o r you h a v e died, a n d y o u r life is h i d d e n w i t h Christ in God. W h e n Christ who is y o u r life is revealed, t h e n you also will be revealed w i t h H i m in glory. P u t t o d e a t h , t h e r e f o r e , w h a t e v e r in you is e a r t h l y : f o r n i c a t i o n , i m p u r i t y , passion, evil desire, and greed (which is i d o l a t r y ) . On a c c o u n t of t h e s e the w r a t h of God is coming on t h o s e who are disobedient. These are t h e ways y o u also once followed, when you were living t h a t life. B u t n o w you m u s t get rid of all such t h i n g s - anger, w r a t h , malice, slander, and abusive language f r o m y o u r m o u t h . Do n o t lie t o one a n o t h e r , seeing t h a t y o u h a v e discarded t h e old n a t u r e w i t h its deeds a n d h a v e p u t on t h e new n a t u r e , which is c o n s t a n t l y r e n e w e d in t h e image of its Creator a n d m a d e t o g r o w in t h e k n o w l e d g e of God. I n t h a t r e n e w a l t h e r e is no longer Greek and J e w , c i r c u m c i s e d and u n c i r c u m c i s e d , b a r b a r i a n , S c y t h i a n , slave a n d free; b u t Christ is all and in all !
with
As God's chosen ones, holy a n d beloved, c l o t h e y o u r s e l v e s compassion, kindness, h u m i l i t y , meekness, a n d p a t i e n c e .
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T h e R i t u a l of t h e Clothing of Monks
Bear w i t h one a n o t h e r a n d , if a n y o n e has a c o m p l a i n t a g a i n s t a n o t h e r , forgive each o t h e r ; j u s t as t h e Lord has f o r g i v e n y o u , so you also m u s t f o r g i v e . Above ail, clothe y o u r s e l v e s w i t h love, which binds e v e r y t h i n g t o g e t h e r in p e r f e c t h a r m o n y . And let the peace of Christ rule in y o u r h e a r t s , t o which indeed you were called in t h e one body. A n d be t h a n k f u l . L e t the. w o r d of Christ dwell in y o u richly; t e a c h a n d a d m o n i s h one a n o t h e r in all wisdom; a n d w i t h g r a t i t u d e in y o u r h e a r t s sing psalms, h y m n s , and s p i r i t u a l songs t o God. And w h a t e v e r y o u do, in w o r d or deed, do e v e r y t h i n g in t h e n a m e of t h e Lord J e s u s , giving t h a n k s to God t h e F a t h e r t h r o u g h H i m . Houlolo
H a l l e l u i a , halleluia. Guide me in r e v e r e n c e L o r d , a n d in Y o u r holiness. Halleluia.
for
You.
Dn
I n silence and awe and r e v e r e n c e let us listen and h e a r t h e p r o c l a m a t i o n of t h e l i f e - g i v i n g word of God which is r e a d to us f r o m t h e H o l y Gospel of our L o r d J e s u s Christ.
Rs
Peace be with you all !
Co
And w i t h you also.
Rs
The H o l y Gospel of our L o r d J e s u s Christ t h e message of life a c c o r d i n g t o the E v a n g e l i s t L u k e which p r o c l a i m s life and s a l v a t i o n t o t h e world.
Co
Blessed is H e who has come a n d is t o come in t h e n a m e of the Lord. Glory t o t h e F a t h e r who sent His Son for o u r salvation. A d o r a t i o n t o t h e Spirit who leads us t o t h e fulness of t r u t h .
Rs
In the t i m e of our L o r d , God a n d Saviour, J e s u s Christ, t h e W o r d of Life who was God a n d took flesh of t h e H o l y Virgin Mary, t h e s e t h i n g s came t o pass.
Co
We believe and confess it.
Lk 14:25-35, 15:1-10 N o w large c r o w d s were t r a v e l l i n g w i t h Jesus; and He t u r n e d a n d said to t h e m , Whoes'er comes t o me a n d does n o t h a t e f a t h e r a n d m o t h e r , wife and children, b r o t h e r s and sisters, yes, a n d even life itself, c a n n o t be My disciple. W h o e v e r does not c a r r y t h e cross and follow Me c a n n o t be My discipie. F o r which of you, i n t e n d i n g to build a t o w e r ,
T r a n s l a t i o n of T e x t
31
does n o t first sit down and e s t i m a t e t h e cost, t o see w h e t h e r he has enough t o complete it? Otherwise, when he has laid a f o u n d a t i o n and is n o t able to finish, all who see it will begin t o ridicule him, saying, This fellow began to build a n d was n o t able to finish. Or what king, going o u t to wage war against a n o t h e r king, will n o t sit down first and consider w h e t h e r he is able with t e n t h o u s a n d t o oppose t h e one who comes against him with t w e n t y t h o u s a n d ? If he c a n n o t , then, while the other is still far away, he sends a delegation and asks f o r t h e t e r m s of peace. So therefore, none of you can become My disciple if you do n o t give u p all your possessions. Salt is good; b u t if salt has lost its t a s t e , how can i t s saltiness be restored? It is fit neither for t h e soil nor f o r t h e m a n u r e pile; t h e y t h r o w it away. L e t anyone with ears to hear listen! Now all the t a x collectors and sinners were coming near to listen to Him. And t h e Pharises and t h e Scribes were g r u m bling and saying, This fellow welcomes sinners and eats with them. So He told t h e m this parable: Which one of you, having a h u n d r e d sheep and losing one of t h e m , does n o t leave t h e n i n e t y nine in t h e wilderness and go a f t e r t h e one t h a t is lost u n t i l he finds it? W h e n he has found it, he lays it on his shoulders a n d rejoices. And when he comes home, he calls t o g e t h e r his f r i e n d s and neighbours, saying to t h e m , Rejoice with me, f o r I have f o u n d my sheep t h a t was lost. J u s t so, I tell you, t h e r e will be m o r e joy in heaven over one sinner who repents t h a n over n i n e t y - n i n e righteous persons who need no repentance. Or what woman having ten silver coins, if she loses one of them, does n o t light a lamp, sweep t h e house, and search carefully u n t i l she finds it? When she has found it, she calls t o g e t h e r her f r i e n d s and neighbours, saying, Rejoice w i t h me, for I have found the coin t h a t I had lost. J u s t so, I tell you, t h e r e is joy in t h e presence of t h e angels of God over one sinner who repents. Then the Deacon makes this announcement Dn
Let us all s t a n d well and with earnestness and pleasing to God, let us answer and say;
voices
Ritual of the Clothing of Monks Kurie eleison. Christ our God, who are an unsounded depth of goodness, giver of great gifts to humankind, who when You saw our guilty race fallen away from Your love, in an abyss deprived of light and prone to be darkened by carnal desires, again made it worthy to be joined w i t h ' i Y o u under Your sweet yoke, grant us to mend our separations and to restore our divisions t o the one oneness in the likeness of Your Being, we beseech You: Kurie eleison. Christ our God, who are served by choirs of fire and spirit in a way befitting God, and who in love for humankind came down for the lost sheep, and were personally united with our body of flesh, and dealt '[with men and took on Your shoulders the lost sheep to bring it back and make it enter Your fold, grant also to this Your servant who chose Your holy yoke, t h a t by it, with You, he may be united in the bond of the Holy Spirit, and progressing in a life of p u r i t y without confusion, be joined with the ranks of the holy ones, we beseech You: Kurie eleison. Christ our God, who taught us in Your holy Gospel saying: Everyone who does not take his cross willingly on his shoulders and come after Me is not worthy to be My disciple, strengthen this Your servant enkindled with the fervour of love, who joyfully fulfils Your commandments and comes to carry Your cross cheerfully; strengthen him with the whole armour of Your Holy Spirit, so t h a t he may quench the flaming arrows of the Evil One and let him remain unconquered by his hostile actions we beseech You: Kurie eleison. Christ our God, who by Your ineffable love for humankind showed us the way to the royal road leading to the blessed life, and who taught us in Your saving Gospel to travel on it without wavering, make this Your servant worthy to complete his journey without t u r n i n g aside,
Translation of Text and to continue in a life pleasing to You:
You,
33
we beseech
Kurie eleison. Christ our God, to whom the tears of the penitent are dear, and who desire the salvation of the wicked, Good one, who open your door to the penitent, and whose hand is stretched out to draw up the drowning, open the door of your graciousness to this your servant bowing before you; cause to flow and direct upon him the affluent streams of your everlasting mercies; cleanse and p u r i f y him f r o m all foulness and sores of sin, we beseech you: Kurie eleison. For the tranquillity, peace and concord of the whole world. May God cause to dwell His peace and t r a n q u i l l i t y on His people and on His Church, in the four quarters of the world. May He remove from this monastery, f r o m this place and its inhabitants, all t h a t which is displeasing to Him. For the remembrance of her who is worthy of the blessiug of all the generations of the world, the holy, glorious, ever Virgin Mary, Mother of God. For the remembrance of the Prophets, Confessors, for the holy Fathers and we beseech you:
Apostles, Orthodox
Martyrs, Doctors,
Kurie eleison. For the remembrance of our holy fathers: our holy father... pops of R>me, and our f a t h e r . . . our archbishop, and our father... our bishop, and with them our rish dairo from whose h i n d s the habit is given to this brother. And for the remimbrance of all the faithful departed, we cry and say three times: Kurie eleison, kurie eleison,
kurie eleison.
Christ our God, mike us w K t h y to persevere in labouring in your holy vineyard, and with the sacred companies of your saints to go to meet You at Your Second Coming to offer you praise and thanksgiving for ever and ever Amen.
34
The Ritual of the Clothing of Monks
Admonition read by the Rish Dairo to him who is to be shorn
Beloved, our Lord and Saviour Jesus Christ taught us in His holy Gospel: No one who p a t s his hand on the plough-handle and looks back is fit for the Kingdom of God (Lk 9.62). Now, brother, behold before w h i m you are standing! You are offering your vows and prom ; ses not before mortal and perishable people, but in the presence of Christ God who searches the minds and hearts, before the holy altar, with the holy angels and the saints as witnesses, in the presence of this priestly brotherhood, and you promise to live and to die with us. All t h a t happens to be suffered, for the sake of the t r u e faith, either from false brethren or from temptations falling upon us from Satan through; wicked men, it is appropriate and right for you to sustain, as you now renounce the world and yourself, and take the sweet yoke of Christ, t h a t you may p u t to death whatever in you is earthly. When you remember as it is written on the table of your heart, the holy word of the great sage, Ben Sira, which has just been read: My son, if you come forward to serve God prepare yourself for temptations and trials. Cling to Him. Do not leave Him, because you will learn through your way of life (2:1-2). Therefore wait for the Lord your God. Keep His way and He will lift you up !o inherit the fertile land, while you apply yourself lo humility, patience, gentleness, obedience, kindliness, good hope and with and abov.-> ihese, t r u e love which is the perfection of the Law and the Prophets. Although there are many virtues which, like medicines, fashion the image of the discipleship of Christ, the grace of love reveals more brightly t h a n any other the perfect image of t h a t discipleship, according to the witness of our Lord who said: By this all will know t h a t you are My disciples, if you have love for one another (Jn 13:35). Thus, indeed, when this foundation is firmly set in you, all the things which may happen to you, you will soon be able to accept, with God. Indeed, the divine Apostle testified to this when he said: Love... endures all things, bears all things. Love never fails (1 Co 13:7-8). With these keep your word before God in t r u e faith without any infidelity unto the end. T u r n away from all false doctrines which fight against Christ, knowing t h a t outside the true faith no one can please God.
Translation of Text
35
On account of their controversial nature, clarified in our dags through post Vatican II ecumenical agreements expressed in common declarations of Church leaders on the unity of faith, we have left out, p. 300 from line 11 which deals with the rejection of heresiarchs, with Simon the Magician, Mani, Marcinn, Bardesane, beginning Sabellius, Arius, Paul of Samosala, Nestorius, Eulyches, Barsauma the Persian, corrupters of the canons etc. also page 301 which deals with the profession of faith in the Councils of Nicaea, Constantinople, Ephesus, Chalcedon: 'Receive also with us and like us, the holy Council gathered at Chalcedon which excommunicated the treacherous Dioscoros of Alexandria. Barsauma head of a monastery and those who follow them.' We have resumed the translation from p. 302 line 8.
Accept with us all our fathers, the holy apostles preachers of the t r u t h , and those who came after them and taught the true knowledge: Ignatius the Fiery, the Greek, Julius, Athanasios, Baselios, Gregorios, Ivanios, Kurilos, Jacob of Nisibis, Mar E p h r e m the Syrian, the Great Universal Teacher, and Mar Isaac of Antioch, Teacher and Head of a monastery. With them follow also with us the teachings of our holy father head of the apostles. I t is a d u t y also to listen to, and to obey our father... bishop of Tiruvalla, and also our poor self who stands at the head of this holy monastery. May God Give you the grace, to do good deeds which are pleasing to the Godhead.
and
faithful
May He give you strength, constancy and patience assaults of the Wicked One. May the Lord remove from you all fatal wounds of the Enemy. May God give you humility with are becoming to Christ's disciples.
despondency
right
in all
and
obedience,
all
which
May the Lord give you the grace t h a t you may surrender to Him, with confidence and without shame, this habit which you receive, and not p u t to shame on the day of judgement those who offered you. May the Lord, Lover of Humankind, forgive and pardon the failings of us all, by His grace and abundant mercy and by the prayers of His blessed Mother Mary and all the saints.
36
The Ritual of the Clothing of Monks
THE MYSTERY
INITIATIONS
The Rish Dairo proceeds with this prayer
Lord God Almighty, who brought us from nothing into existence, t h a t we might share in Your goodness, and when we had long been in sin, renewed us again by the manifestation of Your Only Son, who desires not the death of a sinner, as He said, but wants all people to be saved and to come to the knowledge of the t r u t h , receive this Your servant who has left t h e world and its deadly storms and sought refuge in You, and has taken upon him the gentle, sweet and light yoke of Your Only Son, and has loved Your commandments. Forgive him all t h a t in which he may have sinned before You, knowingly or unknowingly. Teach him to do Your will; Send down upon him Your grace and blessing. Clothe him in a garment of good deeds, in the helmet of salvation, w i ' h the shield of t r u e faith, and gird him with deeds of righteousness, Let him be shod with Ihe gospel of peace, so t h a t he may be able to stand against all the power of the Enemy. Adorn him with the robe of grace and fair conduct, keep his soul without stain. Give him the spirit of perseverance, cheerfulness, obedience and simplicity, and strengthen liim in the keeping of Your holy commandments. Turn away from him every temptation, every enticement of the Enemy, and injury f r o m human beings. Jiestow 011 him help without fail, so that he may bring forth fruits of righteousness, and be worthy of the lot of the wise and earnest virgins, when crowns are awarded and the saints are in glory. Make us all worthy with him to offer the f r u i t s of purity and righteousness, and to find mercy before You who reign over us with Your Only Son and Your Holy Spirit, now and always and for ever. Co 1
Amen. SEAL
The
Rish
Dairo
sign
of the cross,
marks
the forehead
at each
of the monk
invocation.
RS
N... is sealed to be a holy lamb of God.
Dn
Barek Mor!
with
the
Translation of t e x t Rs
In the Name of the Father And of the Son And of the Life-giving Holy Spirit
+ + +
37
Co Amen. Co Amen. Co Amen.
Then the Rish Dairo prays thus:
May the Lord God, who with His Father is the fashioner of the world, bestow wisdom on you and fill your mind with knowledge, and may your behaviour be such as is pleasing to the Godhead. And by the signing of this seal, may He grant you an imperishable crown with all His saints, for ever. 2
TONSURE
Then he makes this prayer of petition, while scissors are brought and laid before the altar.
the
Our Lord and our God and our Saviour Jesus Christ, who are the Eternal Word and Immaterial Offspring of the Invisible Father, who in Your love for humankind were manifested in a human form on earth for the salvation of Your image, and delivered it from the slavery of Satan the wicked enemy* and summoned the heavenly hosts to rejoice over the r e t u r n of Your sheep, We worship You and we give thanks to You for all Your graces which are given to us, and for the beauty of Your condescension towards our weak race. We beseech You, in Your ineffable love for humankind, visit us with the accustomed kindness of Your bountiful mercies and actuate for us the mystery of salvation by the return of this sheep who broke the fetters of the world and took refuge in You. Grant that he may be numbered among the guests of Your marriage feast, and among those who are called to Your spiritual table, and t h a t he may be mingled with the glorious companies of Your saints. Receive him in Your love for Your human nature. 0 Father, who love sons, grant t h a t there may be a common joy over his return. Confer on him a steadfast mind and a soul at all times strong in victory over the demons, and the shameful passions which lead to death. Arm his thoughts with Your t r u t h and control all his impulses by Your wisdom. Make him a dwelling place for Your presence and a pure temple for the habitation of Your glory. Drive from him worldly phantasies and cast out from him all passionate desires. Give him the strength which comes from You, and take away from him the burning impulses of mortal flesh. Make to rest on him on the
38
T h e R i t u a l of t h e Clothing of Monks
d a y of b a t t l e the sign of the Cross, to g i v e him the v i c t o r y against all the d e c e i t s of t h e evil spirits. R e m o v e f r o m h i m all e a r t h l y bond. In Y o u r c o m p a s s i o n keep f r o m h i m c o n s t a n t preo c c u p a t i o n w i t h a n x i o u s m o v e m e n t s of t h e mind. Make h i m Y o u r sheep in t h e s h e e p f o l d of life; guard h i m f r o m t h e s p i r i t u a l w o l v e s w h i c h bring d e s t r u c t i o n . May Y o u r seal protect him, and the M y s t e r y of Y o u r Cross c a u s e t o flee f r o m him all inimical powers, t h a t he m a y be pure and w i t h o u t stain. Like a y o u n g b r i d e g r o o m m a y he enter Y o u r i n d e s t r u c t i b l e marriage chamber, and w i t h t h e chaste virgins, w i t h l a m p s s h i n i n g w i t h t h e oil of f a i t h , m a y he be seen in Y o u r presence a t t h e f e a s t w h i c h is full of joy and g l a d n e s s , and w e will offer Y o u a n e w praise an t h a n k s g i v i n g w i t h o u t ceasing, and to God the F a t h e r who b e g o t Y o u , and t o Y o u r H o l y Spirit, n o w and a l w a y s and for ever. Then, he who desires
to be tonsured
and gives them to the Rish while
holding
the scissors
Dairo,
lakes
the
who makes
in his right
scissors
in
his
him to say three
hand times,
hand:
I wish to draw near t o God. B e good to me, Lord, m y t r u s t . t h a t I m a y r e c o u n t all Y o u r w o n d e r s (Ps 73:28). Then the Rish
Dairo
prays:
Lord God A l m i g h t y , w h o s e n t u p o n e a r t h Y o u r O n l y Son, who is w o r s h i p p e d by the p o w e r s of h e a v e n , and who d e l i v e r e d Y o u r s e r v a n t s from sin, and c o m m a n d e d t h e m t o b e h a v e like angels on earth by deeds of r i g h t e o u s n e s s , bless t h i s Y o u r s e r v a n t w i t h all spiritual and h e a v e n l y b l e s s i n g s and make h i m fulfil Y o u r c o m m a n d m e n t s . E l e c t h i m for good. Grant h i m t o l i v e in a w a y w h i c h is befitting Your Majesty, and t o fulfil h i s p r o m i s e , so t h a t he m a y be. c o n s t a n t in d i l i g e n c e and of invariable c h e e r f u l n e s s in Y o u r s e / v i c e , and p e r f e c t in faith, so t h a t he m a y be w o r t h y of h e a v e n l y b l e s s i n g s t h r o u g h Christ J e s u s our Lord, t o w h o m , w i t h Y o u and t h e H o l y Spirit, b e l o n g s glory and honour, n o w and a l w a y s and for ever. Co
Amen.
Then he who is to be tonsured cross and says: Barek Mor !
extends
his
arms
in the form of a
T r a n s í a t ion of T e x t The Rish Dairo takes his hair successively from front from either side in the form of a cross and says:
and back
39 and
N . ... is t o n s u r e d as a sign t h a t he leaves b e h i n d h i m w i t h t h i s dead h a i r of his h e a d all evil h a b i t s . The Deacon
says:
The Rish Dairo cross says:
B a r e k Mor ! while cutting
the
hair
three times
in the form
of a
I n t h e n a m e of t h e F a t h e r + Co A n d of t h e Son + Co
Amen. Amen.
A n d of t h e l i f e - g i v i n g H o l y S p i r i t e v e r + Co A m e n .
w h o lives f o r e v e r a n d
The Rish
Dairo
adds this
prayer:
T r u e M a s t e r a n d T e a c h e r of R i g h t e o u s n e s s , H o p e of Y o u r s e r v a n t s a n d T r u s t of Y o u r w o r s h i p p e r s , L o r d J e s u s C h r i s t , b e t o t h i s Y o u r s e r v a n t who h a s fled f r o m t h e s n a r e s of t h i s p a s s i n g w o r l d , a m a s t e r a n d t e a c h e r a n d g u i d e . I n s t r u c t h i m in t h e f e a r of God, t h a t he m a y be a b l e t o b e a r on his n e c k t h e sign of Y o u r g l o r i o u s Cross, while r e c e i v i n g t h e m a r k of Y o u r h u m i l i t y ; t h a t he m a y be t o Y o u a t r u e disciple, all t h e d a y s of his life. T e a c h h i m t o do Y o u r will. Give h i m t h e p l e d g e of Y o u r H o l y S p i r i t . C l o t h e h i m i n a t u n i c m a d e of good d e e d s a n d e m b r o i d e r e d w i t h v i r t u e s , t h a t he m a y offer Y o u p r a i s e a n d thanksgiving, and to Your F a t h e r and to Your H o l y Spirit, n o w a n d a l w a y s and f o r ever. 3
STRIPPING Then two deacons hold a curtain behind him who is clothed in the holy habit and another deacon takes the tunic, and says to the Rish Dairo: B a r e k M o r !
The Rish Dairo takes off the old garments from tonsured, holding Ihem by the collar and says: May t h e L o r d take off f r o m c o r r u p t e d b y s i n f u l desires. 4
Go
CLOTHING
you
him
t h e old
Then he clothes him in the new habit,
who man
has been which
is
saying:
May t h e L o r d c l o t h e y o u in t h e n e w m a n , r e n e w e d i n t h e i m a g e of his C r e a t o r , in u p r i g h t n e s s a n d t r u e h o l i n e s s , f o r ever. Amen.
40
The Ritual of the Clothing of Monks Then putting
the girdle
around
his waist,
he
says:
May the Lord gird you with uprightness and true faith, and incorruptible strength against all shameful passions, that you may walk in the way of His holy commandments, for ever. Co
Amen. And while putting
on him the head cover,
he
says:
May the Mighty Power who, out of love, descended from the heavenly heights and received a crown of thorns, an example of affliction, endow you with true goodness and endurance, and place on your head the helmet of salvation, and the crown of joy and the shield of innocence by which all hurtful inimical forces are put to shame, for ever. Co
Amen. And when he clothes him monk's cloak, he says:
in his
outer
garment,
that is the
May the Lord clothe you in the robe of glory, by the power of Holy Spirit, that you may please Him by a virtuous and upright behaviour, all the days of your life, for ever. Go
Amen.
Zoomoro
B y David the Holy Spirit sang a hymn salvation in the dwelling of the just.
of praise and
Lesson from the Prophet Zachariah 3 : 1 - 8 Then the Lord showed me Joshua the high priest standing before the angel of the Lord, with the Adversary standing at his right hand to accuse him. The Lord said to the Adversary, The Lord rebuke you, O Satan! The Lord who has chosen J e r u salem rebuke youl Is not this man a brand snatched from the fire? Now Joshua was wearing filthy clothes as he stood before the angel; and the angel turned and said to those in attendance on him, Take off his filthy clothes. Then he turned to him and said, See how I have taken away your guilt from you, I will clothe you in fine vestments; and he added, L e t a clean turban be put on his head. So they put a clean turban on his head and
T r a n s l a t i o n of T e x t
41
clothed h i m in clean g a r m e n t s , while t h e angel of t h e L o r d stood by. T h e n t h e angel of t h e L o r d gave J o s h u a t h i s s o l e m n charge: These are t h e words of t h e L o r d of H o s t s : If y o u will c o n f o r m t o my ways a n d c a r r y o u t y o u r d u t i e s , y o u shall a d m i n i s t e r m y house and be in c o n t r o l of my c o u r t s , a n d I g r a n t you t h e r i g h t to come a n d go a m o n g s t these in a t t e n d a n c e here. L i s t e n , J o s h u a t h e high p r i e s t , you a n d y o u r colleagues s e a t e d here b e f o r e you, all you who are a n omen of things t o come: I will now b r i n g m y s e r v a n t , t h e B r a n c h . 5.
HOLY BATH
Then the Rish
Then a deacon places a jug of water and a basin at the north side of the entrance of the sanctuary and says: B a r e k Mor !
Dairo says this
prayer:
May God who dwells in His w o r s h i p p e r s who h a v e f a i t h in H i m when t h e y come t o receive H i s H o l y C o v e n a n t , fulfil in you t h e M y s t e r y w i t h which y o u have been sealed, and b y t h i s w a t e r , wash a w a y f r o m you, all t h e foulness of sin, a n d m a k e you w o r t h y indeed, in t h i s h a b i t which you have received, t o l a b o u r in p u r i t y and holiness. May H e keep it for y o u u n t i l the day of r e c o m p e n s e . A n d may y o u live in p u r i t y a n d r i g h t e o u s ness all t h e days of y o u r life, while y o u give t h a n k s f o r His s a l v a t i o n , b y which He has visited you in t r u t h . A n d m a y t h e pledge of t h e H o l y Spirit be p r e s e r v e d in you. They make to sit upon a chair him who has been shorn, washing of the feet, saying:
for
the
Dn B a r e k Mor ! Then the Rish Dairo pours water over his feet,
saying:
May t h e L i f e - g i v i n g W a t e r of which we never feel s a t i e t y , t h e H o l y Spirit, wash away f r o m y o u t h e S e r p e n t ' s v e n o m a n d all t h e foulness of sin for ever. Then the priests
and deacons do the same saying
this
antiphon:
W a s h me clean, cleaner y e t f r o m my sin. T h e sin which I have c o m m i t t e d c a n n o t be cleansed b y t h e p o w e r of hyssop, nor can t h e w a t e r s of t h e law p u r i f y it b y t h e i r symbols, b u t only t h e sprinkling and t h e p u r i f y i n g f r o m t h e f o n t of God a n d t h e riches of His a b u n d a n t mercies.
42 Then
The Ritual of the Clothing of Monks they
wipe
his feet with
a towel
while
the
Rish
Dairo
says
May the River of Peace and Salvation, Christ our God, wash and wipe away from you all evil and bitterness and all defilement of sin for ever. When
they
put
on the sandal
on his
left foot
the
Rish
Dairo
prays:
May the Lord make you to be shod in preparation of the Gospel of peace, for ever and ever. Amen. When this
they
put
the sandal
on the
right
foot,
the
Rish
Dairo
says
prayer:
May the Lord give you strength f r o m on high, t h a t you may tread on snakes and scorpions and all the power of the Enemy for ever and ever. Amen. INCORPORATION INTO T H E COMMUNITY Then he who has received the holy habit east, to the west, to the north and to the saying:
Ca
to the brethren
Barek Mor I My brothers, receive me ! They
Co
kneels four times: south before the
answer
him
with
befitting
prayers,
saying:
May the Lord receive you in His mercy ! And
the Rish
Dairo
makes
this
prayer:
Lord our Loid, Almighty and Heavenly, who in all generations dwell in the souls of the holy, make this Your servant to be a sign of goodness and unite him with those who revere You. Preserve him undefiled until the end, in his way of life. Perfect the intention of His will. Grant him a course without shame and be to him a helper. Give him courage and steadfastness in virtue and let ham not be conquered in the conflict with the Enemy. Sustain him by heavenly labours, divine teachings and the knowledge of You, while You strengthen him to do Your will Grant him mercy and grace. And may praise ascend to You from us all, Father, Son and Holy Spirit for ever and ever. Then the Rish Dairo, at the north side of the sanctuary, a cross, placing it on his left shoulder and gives him peace, saying:
gives him the kiss of
T r a n s l a t i o n of T e x t
43
In c o n f i r m a t i o n of this c o v e n a n t which y o u h a v e m a d e a n d confessed before God and His holy angels a n d all this p r i e s t l y b r o t h e r h o o d , in t h e f a i t h of t h e bond of t r u e love we give you peace in the L o r d . Then the newly clothed stands at the north side of the sanctuary with the cross on his shoulder, and all the brethren give him the kiss of peace while they sing the following hymn, on the tune: Work for the Lord with joy: 0 you all who h a v e b e n t y o u r necks t o p u t o n t h e yoke of Christ's c o m m a n d m e n t s , serve H i m w i t h joy. Y o u r m i n d s c a p t i v e in t h e delights of this passing age and in t h e e m p t i n e s s of l u s t should n o t r e g a r d t h e toils as a heavy load and a b u r d e n . The yoke of t h e L o r d is p l e a s a n t and H i s b u r d e n is light, on a c c o u n t of t h e hope of the good t h i n g s t o come, which will never come t o a n end. As it is w r i t t e n , t h e L o r d is good t o all those who w a i t for H i m . L e t us t h e r e f o r e w a i t
for H i m
until the end,
so t h a t we m a y not lose H i m or f r u s t r a t e H i m , who c r e a t e d us in His goodness, and when we were lost by t h e
transgression
of t h e c o m m a n d m e n t ,
came t o regain us b y His v i c t o r i o u s blood shed f o r us. Then the Rish Dairo offers this
prayer.
L o r d J e s u s Christ, L o v e r of H u m a n k i n d , f u l l of grace a n d t r u t h , to Y o u be praise, t o Y o u be t h a n k s for all Y o u r blessings and f o r t h e grace of Y o u r assistance t o our weak a n d sinful race. T h o u g h we are u n w o r t h y , You m a d e us w o r t h y of t h e t e a c h i n g of Y o u r divine love. And when we had b e c o m e s t r a n g e r s t h r o u g h our w r o n g - d o i n g , Y o u m a d e us sons and m e m b e r s of Y o u r household an 1 declared us b r o t h e r s and sons of t h e i n h e r i t a n c e of Y o u r H e a v e n l y F a t h e r . A n d when by sin we had fallen f r o m h e a v e n t o e a r t h , Y o u again, in Y o u r love f o r Y o u r human n a t u r e , with t e n d e r n e s s m a d e u s ascend f r o m e a r t h t o heaven, c a r r y i n g us on Y o u r shoulders. And Y o u m a d e us r e t u r n t o our first i n h e r i t a n c e a n d joined us, e a r t h l y c r e a t u r e s , w i t h t h e s p i r i t u a l angels. A n d as it seemed good t o Y o u , w i t h j o y ,
44
T h e R i t u a l of t h e C l o t h i n g of M o n k s
Y o u chose t h e a c c o u n t of t h e one s i n n e r w h o r e p e n t s r e c o r d e d i t a m o n g t h e g l o r i o u s d e e d s of Y o u r G o s p e l
and
T h e r e f o r e n o w we beseech Y o u , 0 L o r d f u l l of g o o d n e s s , t h a t as is b e f i t t i n g Y o u r G e n t l e S e r e n i t y , Y o u will r e c e i v e t h i s Y o u r s e r v a n t , who b y o u r poor h a n d s h a s d r a w n n e a r t o Y o u a n d b e c o m e Y o u r disciple. Give h i m a t o k e n of s p i r i t u a l life a n d t a k e a w a y f r o m hi 111 t h e old m a n a n d c l o t h e h i m in t h e n e w a n d s p i r i t u a l m a n , who is r e n e w e d b y d e e d s of r i g h t e o u s ness. E n l i g h t e n his face by the f o r g i v e n e s s of his sins a n d a r r a y h i m in t h e m a n t l e of s h i n i n g b r i g h t n e s s . E x t i n g u i s h in h i m t h e a r d o u r of t h e flesh, b i n d his m i n d w i t h Y o u r love, k i n d l e in h i m t h e i n e x t i n g u i s h a b l e lire of Y o u r c h a r i t y f r e e f r o m p a s s i o n . L e t h i m live in Y o u a life s u c h as is b e c o m i n g a n d let h i m r e c e i v e f r o m You t h e nelp which does n o t fail. P e r f e c t h i m in t r u t h a n d in the p r o m i s e s of Y o u r Gospel. G r a n t h i m t h e g r a c e of a l a s t i n g c o n f e s s i o n a n d dispose h i m t o f u l f i l Y o u r l i f e - g i v i n g commands. Fill him with reverence for You. Strengthen him with a n a r m o u r 011 t h e r i g h t h a n d a n d t h e l e f t . Gird h i m w i t h c h a s t i t y a n d p u r i t y . G r a n t h i m to t r e a d o n s e r p e n t s a n d s c o r p i o n s and all t h e p o w e r of the E n e m y . Keep his life in r i g h t e o u s n e s s a n d all his senses in m o d e s l y a n d c h a s t i t y . L e t Y o u r H o l y S p i r i t d w e l l in h i m , a n d Y o u r slreiigtli s t r e n g t h e n his w e a k n e s s i n t h e k e e p i n g of Y o u r holy a n d l i f e - g i v i n g c o m m a n d s . A n d so let h i m b e h a v e as beiils his holy h a b i t , so t h a t he m a y b e w o r t h y of m e r c y o n t h e d a y of Y o u r g l o r i o u s m a n i f e s t a t i o n , a n d w i t h t h e s a i n t s who have buen p l e a s i n g t o Y o u , h e m a y e n t e r t h e m a r r i a g e - c l i a m b e r f u l l of j o y , a n d we a n d he m a y be w o r t h y to praise You in Your heavenly kingdom without end, and Y o u r F a t h e r a n d Y o u r H o l y S p i r i t , n o w a n d a t all t i m e s a n d f o r ever.
Then they
pray: Holy are You,
0 God.
Holy are You the Strong. H o l y a r e Y o u t h e D e a t h l e s s , who w e r e crucified f o r us. H a v e m e r c y oh us. Lord, have Lord, have
pity
m e r c y o n us. and
m e r c y 011 us.
L o r d , receive o u r s e r v i c e a n d o u r p r a y e r s a n d h a v e m e r c y o n us. G l o r y t o Y o u , 0 God. G l o r y t o Y o u , C r e a t o r .
T r a n s l a t i o n of T e x t
45
Glory t o You, Christ the King, who have compassion on Y o u r sinful servants, Bless, Lord ! Our F a t h e r in heaven, hallowed be Y o u r
name,
Y o u r K i n g d o m come, Y o u r will be done on e a r t h as in heaven. Give us t o d a y t h e bread we need. Forgive us our sins and offences as we forgive those who have offended against
us.
Do n o t let us enter i n t o t e m p t a t i o n and deliver us f r o m t h e F.vil One. F o r Y o u r s is t h e K i n g d o m , t h e Power and Ihe Glory, for ever and ever.
Amen.
We believe in one t r u e God, t h e F a t h e r Almighty, Creator of heaven and e a r t h , and of all things visible and invisible. We believe in one Lord Jesus Christ, Only Son of God, who was born of the F a t h e r before all worlds: Light of Light, t r u e God of t r u e God, begotten, not made and equal in essence to His F a t h e r , by whom all things were made. For us h u m a n s and for our salvation He came down f r o m heaven and was i n c a r n a t e of the H o l y Spirit and of the Virgin Mary, Mother of God, and became man. H e was crucified for us in the days of P o n t i u s Pilate and suffered and died and was buried. H e rose on t h e t h i r d day according to His will and ascended to heaven and sits a t the r i g h t hand of His F a t h e r and will come again in His great glory to judge the living and t h e dead. His kingdom has no end. We believe in one living H o l y Spirit, who is L o r d and Giver of life, who proceeds f r o m the F a t h e r and wilh t h e F a t h e r and t h e Son is worshipped and glorified, who spoke by the P r o p h e t s and Apostles, and in one holy, catholic and apostolic Church. We confess t h a t t h e r e is one b a p t i s m for t h e forgiveness of sins. And we look for t h e resurrection of the dead and the new life in t h e world to come. Amen. Then (he Rish Dairo makes this prayer in conclusion-. T r u l y , our Lord and our God, we beg and beseech Y o u r t e n d e r love, keep t h e promise which Y o u r s e r v a n t has m a d e t o
46
T h e R i t u a l of t h a C l o t h i n g of M o n k s
Y o u w i t h o u t d e c e i t , a n d let h i m n o t t u r n b a c k in t h e m a n n e r of L o t ' s wife, b u t l e t h i m live f o r y o u a l o n e a n d fix his gaze o n Y o u . A n d let h i m s t a n d b e f o r e Y o u a t all t i m e s w i t h o u t s h a m e all t h e d a y s of his life, a n d b e w o r t h y of t h e h e a v e n l y b l e s s i n g s w h i c h do n o t fail f o r ever a n d e v e r , a n d of t h e m a r r i a g e - c h a m b e r of i n c o r r u p t i b l e l i g h t , b y t h e g r a c e a n d m e r c y of Y o u r O n l y Son a n d Y o u r S p i r i t , h o l y a b o v e all, a n d good a n d w o r s h i p f u l a n d l i f e - g i v i n g a n d e q u a l t o Y o u in essence, n o w a n d a l w a y s a n d f o r ever. Another concluding prayer from that One, now
S t r e n g t h e n , L o r d God, w i t h t h e s t r e n g t h w h i c h c o m e s Y o u , Y o u r s e r v a n t who h a s r e c e i v e d t h e h a b i t of h u m i l i t y he m a y be a b l e t o q u e n c h all t h e fiery a r r o w s of t h e E v i l a n d t h a t Y o u r H o l y N a m e m a y b e p r a i s e d b e c a u s e of h i m , a n d a l w a y s a n d f o r ever. Thus
ends the Service
of the Clothing
of
Monks
COMMENTARY
O u r p u r p o s e is t o offer first a n a n a l y t i c c o m m e n t a r y , by r e f l e c t i n g on e a c h of t h e c o m p o n e n t p a r t s of o u r R i t u a l , f o l l o w i n g t h e s t r u c t u r e g i v e n in t h e t a b l e of c o n t e n t s . T h i s c o u l d be d e s c r i b e d as a n e x e r c i s e of n a r r a t i v e t h e o l o g y , as we shall f o l l o w t h e u n f o l d i n g of o u r C h u r c h S e r v i c e f r o m t h e i n i t i a l D o x o l o g y t o t h e l a s t C o n c l u d i n g P r a y e r . I n a s e c o n d p a r t we will look a t o u r s e r v i c e as a d r a m a , a d r a m a of f o u r a c t o r s , w h i c h will e n a b l e us t o a c q u i r e a m o r e a r t i c u l a t e u n d e r s t a n d i n g of i t . I n a t h i r d a n d c o n c l u d i n g p a r t , we will a d o p t a s y n t h e t i c a p p r o a c h i n o r d e r t o b r i n g o u t t h e n a t u r e a n d t h e d i s t i n c t i v e f e a t u r e s of t h e m o n a s t i c C h a r i s m in t h e A n t i o c h e a n t r a d i t i o n .
P A R T ONE
The Structura! Parts I Doxology and Opening Prayer
The Service begins with the Doxology pronounced by the Rish Dairo. This is a common feature of every prayer service of the Antiochean tradition, which holds t h a t divine praise is the main purpose of the believer's life. This view goes back to St Ephrem who wrote t h a t God gave speech to Adam so that, he might offer praise. And he also confided t h a t this was his m a j o r personal life concern: As long as I live, I will praise You, Lord, lest I be as if I had no existence. I shall give praise all through my life, t h a t I may not be as one dead among the living (Nis 50:1). But the Opening Prayer, also a common feature of the celebrations of the Church, has a distinctive place. It consists normally of two parts: the address which usually takes the form of divine praise, and the petition, often related to the address, b u t meant to reveal the specific meaning of the Service which is celebrated. Our Opening Prayer does this in a very remarkable manner. The address strikes us by its solemnity, a fourfold proclamation of the holiness of God, a distinctive expression of the liturgy of our Church which, as it has been rightly said, is dominated by the scene of the vision of the prophet Isaiah, when he saw the Lord on a high and lofty throne in the temple of Jerusalem and heard the angels crying holy, holy, holy. Hence the Rish Dairo addresses the prayer: 0 Holy One, and Lover of the Holy Ones, who take delight in the Holy ones, God holy above all...
48
The Ritual of the Clothing of Monks
The petition is closely related to the address. Both point to, and reveal the particular mystery which the Church is about to celebrate: the Candidate's partaking of God's holiness in a life of nearness to Him. When the Rish Dairo and the Community are gathered in the church to receive in their midst the Candidate who seeks to join t h e m and who has been tested for this over a considerable period of time, they first t u r n to God, without whose grace the char ism of monkhood cannot be made to f r u c t i f y . It is first God who is asked to receive him and to draw him to Himself: Receive this Your servant set a p a r t for You in holiness. Give Him the grace in this unblemished way of life, in solitude, to be made worthy to draw near to Your Godhead... As we will see, this petition 'to draw near to God' reveals the main purpose of the monastic life. It will recur several times in the prayers of the Rish Dairo as well as of the Candidate. Here this petition proceeds with an indication of how the Candidate is expected to draw near to God: 'By his good works well pleasing to Your Godhead'. And this is f u r t h e r illustrated by the example of a great biblical figure: Like Samuel who was made worthy to live in the dwelling of Your holy tabernacle, in integrity and purity of heart, for the praise of the Adorable Name of Your Godhead. And it concludes with a trinitarian invocation: Father, Son and Holy Spirit, for ever. To be set apart for God in holiness, for an unblemished way of life, in solitude, in order to draw near to the Godhead, by good works, in integrity and purity of heart, for the praise of the Godhead, all these are as many facets of the monastic charism.
II Liturgy of the Word 1
RESPONSORIAL PSALMODY
1. 1 Psalm 51 is probably the psalm most commonly used at the beginning of our Church's prayer services. But here
The Structural Parts
49
it takes distinctive significance. It expresses the deep movement of conversion of the candidate. Standing before the Holy One, like the prophet, Isaiah, he is filled with a deep sense of his sinfulness, and he expresses this in ardent prayers for forgiveness, accompanied with unbounded confidence in God's mercy, as revealed in Christ's work of salvation: At Your door, 1 knock, 0 God, Your door is open io penitents. Open the door of Your mere}/, 0 Lord... In the waves of sin I have sunk as in the sea, 0 Lord, stretch out Your right hand as to Simon. Have mercy on me... Let me not be estranged from the service of Your Godhead. By the blood flowing from Your side, Lord God, 1 pray You, draw me from the mire of my sins. 0 Lord, You know our nature, how it is inclined to transgressions and sins. 1 have sinned against You. Forgive me my sin, 0 God. The Candidate's responses conclude with a trinitarian doxology pronounced by the Rish Dairo, who adds a short but solemn prayer throwing light on the Candidate's confession of sinfulness It is meant to prepare him for entering into a covenant with God. And this is done in terms which recall those of the Opening prayer: May God to whose
covenant
you have come to adhere
with readiness, in the fervour of love, make you worthy to offer praise and glory to Him, by a becoming
way of life, in uprightness,
with the. labour of good works, orthodox faith, and in a manner well pleasing to Him, for ever and evrr. 1.2. Psalm 63 has been described as the warmest and most intimate expression of love for God in the entire psalter. B u t at this moment the love of the Candidate is still the love of a convert deeply aware of his sinfulness and consequently of
50
The Ritual of the Clothing of Monks
the need he has of God's grace. It is this grace which gives him confidence: God, help me, for the storms and tempests of t h e sins I have committed encompass me. Be a harbour to me, I seek conversion. Stretch out Your hand to me as to Peter... You let the strong fall, but to the weak who call upon You, Your right hand is a help. By your grace draw me who are afflicted and wounded by sin. You are the hope of those who are without hope. 1 pray You, have compassion on me... And his conversion is felt not simply as his own psychological experience, but as an integral part of God's Economy of Salvation: 0 God, Your love prompted You and You created me from the dust. You clothed me in Your likeness and Your image. In the Paradise of blessedness You gave me power to eat and enjoy. B u t by my own will I fell f r o m t h a t height. In Your mercy lift me up. Have compassion on me ! Have mercy on me!... Out of jealousy the Evil One enslaved me. He destroyed my freedom and corrupted the purity t h a t was given to me. I was polluted by the corruption of the world and 1 have become sheer weeds. In the mercy of Your goodness, my Saviour, bring me back to the way of the commandments. And may I see Your compassion I Have mercy on me ! You cured the paralytic, Lord God. In Your mercy You justified the publican. And to the thief who p u t his t r u s t in You, in Your goodness, You promised the Paradise. Because You are the refuge of penitents. I pray You, O Compassionate One, have pity on me 1 Have mercy on me ! Our Saviour, who in Your Gospel promised hope to the penitent, in Your mercy have compassion on Your servant who is lost. In Your goodness, answer our requests, 0 Glorious One, full of mercy.
The S t r u c t u r a l P a r t s
51
And t h e Rish Dairo again p r o n o u n c e s a solemn doxology, conc l u d i n g w i t h a p e t i t i o n of m e r c y and compassion o n all, indicat i n g b y t h i s t h a t t h e whole a s s e m b l y shares t h e dispositions of t h e Candidate: Exaltation Father,
to
Y o u r Godhead
Son and
Holy
Spirit.
One Godhead confessed in t h r e e persons. In Y o u r goodness, have compassion on us, have m e r c y on us. 1 3 . Psalm 84 is a pilgrim psalm, a song of joy and of praise f o r t h e t e m p l e of J e r u s a l e m which t h e psalmist was longing t o reach. B u t in t h e Service of t h e Clothing of Monks t h i s becomes t h e longing of t h e Candidate for being received in t h e m o n a s t i c c o m m u n i t y . H i s p r a y e r is now addressed t o t h e m : In t h e m o n a s t e r y to which I was called and t h e c o m m u n i t y which is d e a r t o me, receive w i t h love m y n o t h i n g n e s s , because I have sought r e f u g e in y o u r prayer. I was e n t a n g l e d in t h e snares of t h e Evil One. The world enslaved me in its desires. Now, since I am seeking y o u r f a v o u r , do not let me go s o r r o w i n g . . . B r o t h e r h o o d a n d all m e m b e r s of t h e m o n a s t i c o r d e r and f a t h e r s in w h o m I h a v e t a k e n refuge, offer p r a y e r t o God for me, t h a t H e m a y have m e r c y on me. F u r t h e r , i n t h e C o m m u n i t y , he does not only find b r o t h e r s and f a t h e r s , Christ Himself dwells w i t h t h e m , and he t u r n s t o H i m again in f e r v e n t prayer, a p r a y e r evoking b o t h Christ's sacrificial d e a t h a n d His Second Coming: Christ who sacrificed Yourself on t h e Cross for t h e sake of sinners, p r o t e c t me, m y L o r d , b y Y o u r Cross. I here b o w b e f o r e Y o u r Majesty. I h a v e given up passing pleasures t o p u t on t h e likeness of Y o u r passion. On t h e day of Y o u r coming, f i v e me a p o r t i o n in the i n h e r i t a n c e of Y o u r holy ones. T h e Rish Dairo inserts here C a n d i d a t e t h e p r o t e c t i o n of the m a r t y r s . These are t h e B o d y of Christ, and we
a p r a y e r invoking f u r t h e r on the t h e Virgin Mary, t h e a p o s t l e s and m o s t e m i n e n t r e p r e s e n t a t i v e s of t h e u n d e r s t a n d b y this t h a t t h e whole
52
The Ritual of the Clothing of Monks
Church is involved with the Clothing of the Monk. But the Candidate remains in an overwhelming awareness of his sinfulness and of his pressing need of the purification required for the radical discipleship of Christ. He prays to Him, asking to be purified by His body and His blood - the Eucharist which will follow his clothing. Let my iniquities be made clean by your hyssop. Let my blemishes be wiped off by Your blood. Let the secret movements of my thoughts be sanctified by Your body. Here, as the Rish Dairo intones Mary's hymn of thanksgiving, the Candidate pursues its recitation. B u t the Community takes over from him and., completes M. As we just observed, the Candidate remains deeply concerned with the need of purification, and for this he now t u r n s to the Holy Spirit in a bold and fervent prayer, a t r u e epiclesis: Let the Spirit breathe upon me, who by His descent removes our foulness and renews our old nature. And the Rish Dairo takes over f r o m him, corroborating prayer and expanding on it:
his
By His overshadowing you, may He b u r n away the luscious growth of sins, and instead pour grace upon you, so t h a t you may be transformed, and give fitting thanks. Truly, we owe a debt of thanks. Touched by this prayer which comes in support of his own and even enhances it, the Candidate now boldly invites the Community to join with him in offering thanksgiving: With the joyful sounds of chant ascending to Him who is on high, now let us exalt together in all sincerity with spiritual songs, Him who purifies us and removes our old habits of sin. Truly we owe a debt of thanks. But it is first the Rish Dairo who takes up the invitation, offering a touching prayer addressed to Mary. As her divine motherhood, in her Son, restored the original radiance of the human nature, may she cow obtain f r o m Him to make to shine again His rays upon all. It is for this t h a t we offer thanks:
The Structural P a r t s
53
0 Gentle Mary, to make to shine again our n a t u r e which was wallowing in the mire of sin, and obscured by the deceitfulness of idols, you revealed it in Your Only Son. Therefore, by the power of your prayers, draw again His radiance upon us to dispel the gloom t h a t darkens us. Truly we owe a debts of thanks. And here the Community takes over from the Rish Dairo by singing Psalm 113; Praise, 0 servants of the Lord, praise the Name of the Lord..., in which praise is offered to the Almighty Lord of heaven and earth by His servants who are thus raised to His own height. The Responsorial Psalmody concludes here with a quqlion recited by the Candidate. It is another deep confession of his sinfulness during which he once more makes an ardent supplication for forgiveness from God, but he seeks also the prayer of the Community. These requests are however permeated with joy, the joy expressed by the recurring halleluias of the quqlion: 0 Lord, I ask forgiveness for the sins 1 have committed... Haileluia, halleluia. Lord, full of mercy, be merciful to Your servant... Halleluia, halleluia. You all, my brothers and fathers, the community which 1 love, ask mercy for my weakness for I seek refuge in your prayers. Halleluia, halleluia. I was a diligent servant to sin and to evil habits. Oh! What a shame is kept for me and those like me. Halleluia, halleluia. The Rish Dairo interrupts the Candidate's confession of sins with a Doxology responded to by the Community, b u t the Candidate utters; t h e last words, words of deep repentance with a prayer for forgiveness: With a broken heart, I make supplication t o You, Good One full of mercy. In Your compassion forgive my transgressions for You are He who forgives sinners. Halleluia, halleluia.
Th
R i t u a l of t h e C l o t h i n g of 2
2.1.
Monks
THE SERVICE OF INCENSE
The Sedro
T h e R e s p o n s o r i a l P s a l m o d y is n o w c o m p l e t e d a n d we t u r n t o t h e Service of I n c e n s e w h i c h c o n s i s t s of S e d r o , Qolo or H y m n a n d E t r o , P r a y e r of I n c e n s e . T h e S e d r o is o n e of t h e m o s t d i s t i n c t i v e p r a y e r s of t h e A n t i o c h e a n l i t u r g i c a l t r a d i t i o n . I t is t h e C h u r c h ' s s o l e m n p r a y e r of p r a i s e a n d t h a n k s g i v i n g , c o n c l u d ing w i t h p e t i t i o n s , a v e r y biblical p r a y e r of w h i c h a p e r f e c t m o d e l is f o u n d in t h e A c t s of t h e A p o s t l e s , t h e p r a y e r of t h e c o m m u n i t y of J e r u s a l e m t o t h a n k God f o r t h e release of P e t e r a n d J o h n who h a d b e e n a r r e s t e d b y t h e S a n h e d r i n . T h e p r a y e r was visibly blessed b y t h e L o r d f o r it c o n c l u d e d w i t h a m i n i a t u r e p e n t e c o s t , as t h e h o u s e w h e r e t h e y w e r e a s s e m b l e d r o c k e d , a n d filled w i t h t h e H o l y S p i r i t t h e y b e g a n t o p r o c l a i m t h e w o r d of God f e a r l e s s l y (4 24-31). T h e S e d r o is a c l i m a x of t h e L i t u r g y of t h e W o r d . I t is e s s e n t i a l l y a p r a y e r of the C h u r c h as a w h o l e , a p r a y e r c o m e m o r a t i n g t h e D i v i n e D i s p e n s a t i o n of t h e E c o n o m y of S a l v a t i o n : c r e a t i o n , fall a n d r e d e m p t i o n , seen h e r e b y t h e C h u r c h as t h e all e m b r a c i n g p e r s p e c t i v e of t h e c e l e b r a t i o n of t h e C l o t h i n g of t h e M o n k which is p a r t of h e r life. T h e praise, t h a n k s g i v i n g , g l o r y of t h e P r o e m i o n a r e a d d r e s s e d t o : T h e R e m i t t e r of d e b t s a n d F o r g i v e r of sins w h o w a s h e d a w a y all i n i q u i t i e s a n d c l e a n s e s all d e f i l e m e n t s , who is r e m o t e a n d b e y o n d all t h o u g h t , t h e W i s d o m a n d R a d i a n c e of H i s F a t h e r , who set o u t as a Good S h e p h e r d t o seek t h e lost s h e e p and f o u n d t h e m f o r life e v e r l a s t i n g , w h o e m p t i e d Himself for o u r s a l v a t i o n a n d b e c a m e m a n f r o m a h u m a n b e i n g , u n i t i n g His G o d h e a d w i t h o u r m a n h o o d . S e l f - e x i s t e n t Son of t h e F a t h e r , H e c o n f i n e d H i m s e l f in His creation, and became man f r o m the Virgin without changing f r o m being God, the Creator who m a d e heaven b y H i s w o r d , a n d b y t h e b r e a t h of H i s m o u t h all t h e h o s t s of h e a v e n . T h e u n i v e r s a l c o n c e r n of t h e C h u r c h a t t h e C l o t h i n g of t h e M o n k is b e a u t i f u l l y r e v e a l e d in t h e first s e c t i o n of t h e S e d r o p r o p e r . She first r e c a l l s t h e L o r d ' s g r e a t a c t s of f o r g i v e n e s s in
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55
salvation history. How the people's idolatry was pardoned thanks to Moses' intercession (Ex 32:11-14), how Miriam was healed of the leprosy inflicted on her on account of her contention with Moses (Nu 12:1-15), how David's murder and adultery were pardoned because of his humble prayer (2 Sam 12), how Rahab the prostitute was saved (Jus 6:17) and also Jonah and the impious king Manasseh (2 Cii. 33:10-13). With these in mind she offers prayers for her own needs, but again relating them to Christ's work of salvation and associating them with the heavenly companies: Accept now the prayers and supplications of Your servants who, with fear and trembling, are brought into the presence of Your Lordship. Send on them the gift of the Holy Spirit, 0 Lord our God, who for our salvation were raised on the wood of the cross and thus sanctified the air. You descended into Sheol and joined combat with Death, and raised the human nature sunken in the passions of sins, carrying it on Your shoulders, 0 Lover of Humankind. For the joy and gladness of this, You invited all the heavenly hosts, 0 Good Shepherd who came to call sinners, and turned them unto You. 1 n Your gentleness, receive the penitents, protect the just in Your mercy, raise those who have fallen and set firm those who stand. Make to return those who have gone astray, gather those who are dispersed. In Your love for humankind give to everyone t h a t which is good and useful. Only after offering petitions for the whole human family does the Church t u r n to the Candidate, asking for him all the graces he needs and she does this in words which recall earlier prayers: And this Your servant, set apart from the world to draw near to You, make him worthy of Your mercy, of the pardon of sins and of seeing you with unveiled face. Deliver him from snares and stumbling blocks, from temptations to sin, and from all devices of the Adversary and of wicked men. Free him from evil passions and from all impure thoughts which are not pleasing to You. Keep him in purity, in holiness, in chastity, in modesty, and in all which is pleasing to Your will, Save him from being a cause of scandal, or offence, or ruin, or harm, and of
56
The R i t u a l of t h e Clothing of Monks w h a t e v e r sin t o himself or to his fellow beings, to those of outside a n d those of inside. B u t s t r e n g t h e n him w i t h Y o u r ineffable grace, Y o u who t a k e pleasure in t h e life of h u m a n beings, t h a t he m a y become a cause of g l o r y to Y o u r H o l y N a m e .
And the c o n c l u d i n g words of the Sedro are again a p r a y e r in f a v o u r of t h e whole Congregation, ' t h e people who are g a t h e r e d h e r e ' , t h e i r salvation, t h a t t h e y m a y offer praise to t h e H o l y T r i n i t y : Let Y o u r grace e x t e n d its wings a n d p r o t e c t u s . . . t h a t sharing in this s a l v a t i o n , we m a y be w o r t h y to offer t h e praise of v i c t o r y , to the M u l t i t u d e of Y o u r I m m e a s u r a b l e Mercies, a n d to Y o u r Blessed a n d Blissful F a t h e r who has sent Y o u f o r our s a l v a t i o n , and to Y o u r H o l y S p i r i t , H o l y above all, Good and A d o r a b l e , L i f e - g i v i n g a n d C o n s u b s t a h t i a l t o Y o u , now a n d always a n d f o r ever. 2.2. The Qolo or I [ymn consists of f o u r stanzas. The first t w o are fittingly sung by the C o m m u n i t y . T h e first one is a p r a y e r t o J e s u s in t h e f o r m of a joyous song, asking H i m t o welcome t h e Candidate into His fold. I t r e m i n d s us of t h e Opening P r a y e r where t h e Holy One Himself was asked to receive him. 0 Son of God, let t h e sheep come t o Y o u r f o l d . . . Receive him, L o r d , in t h e a b u n d a n c e of Y o u r goodness, a n d m a r k him again w i t h t h e sign of the Cross. This m a y Monks is Mystery a f t e r the
be an allusion to b a p t i s m t o which t h e Clothing of t r a d i t i o n a l l y r e l a t e d , b u t also t o his sealing, t h e first i n i t i a t i o n s of this c e l e b r a t i o n , which he will receive A d m o n i t i o n of t h e Rish Dairo:
L e t him c a r r y Y o u r yoke which is p l e a s a n t a n d Y o u r b u r d e n which is light, t h a t with t h e wise a n d e a r n e s t virgins he m a y be m a d e w o r t h y of Y o u r b r i d a l c h a m b e r . Halleluia, haileluia. T h e p a r a b l e of t h e t e n m a i d e n s alluded t o in this s t a n z a speaks of t h e wise ones who f o u n d their w a y t o t h e m a r r i a g e feast, b u t here t h e C h u r c h p r a y s t h a t the C a n d i d a t e m a y be i n t r o d u c e d in t h e b r i d a l c h a m b e r , which is t r a d i t i o n a l l y u n d e r s t o o d as t h e highest f u l f i l m e n t of u n i o n w i t h God, s p i r i t u a l m a r r i a g e in Christian m y s t i c i s m .
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57
In t h e second stanza the c o m m u n i t y addresses a still m o r e a r d e n t p r a y e r to Christ, in which she recalls His s a l v a t i o n of our souls t h r o u g h t h e Cross, a n d h o w He makes t h e m b e a u t i f u l b y His t e a c h i n g s which lead t h e m t o life e t e r n a l . This is followed by a f e r v e n t p e t i t i o n in f a v o u r of the C a n d i d a t e : This soul which is b e t r o t h e d
t o Y o u r crucifixion,
give it to do good works and make it w o r t h y of t h e b r i d a l chamber.
H a l l e l u i a , halleluia.
The t w o o t h e r stanzas are p r a y e r s of t h e Candidate. T h e first of these - t h e t h i r d of t h e Qolo - addressed t o Christ, seeks p r o t e c t i o n f r o m t h e E v i l One, b u t c o n c l u d e s with a r e q u e s t t o be a d m i t t e d to t h e f e a s t which H e p r e p a r e s f o r His disciples: Protect
me
t h a t the
as t h e
apple of Y o u r eye a n d keep me,
Evil One m a y
not
harm
me.
L e t Y o u r graciousness set o u t to seek me. L e t Y o u r m e r c y p r o t e c t me. at
the
banquet
prepared
L e t m e be a guest
for Y o u r beloved.
H a l l e l u i a , halleluia. The last stanza begins with t h e C a n d i d a t e ' s h u m b l e r e q u e s t f o r t h e p r a y e r s of t h e C o m m u n i t y : F l o c k of s p i r i t u a l sheep who have b r o u g h t me t o His fold, ask m e r c y for my weakness, for I love y o u r c o m p a n y , And t h e C o m m u n i t y i m m e d i a t e l y intercessions f o r h i m to Christ:
fulfils his
request,
offering
May o u r L o r d be t o you a s t r o n g h o l d , and b y H i m m a y y o u
be
saved f r o m
all
harm.
May o u r L o r d t r e a t y o u alike w i t h all those who do His will, t h a t H e may rejoice in you a n d y o u in H i m , in the life which does not pass Halleluia,
away.
halleluia.
2.3. The Etro is t h e p r a y e r which concludes t h e Service of Incense. Offered b y t h e R i s h Dairo, it is addressed to C h r i s t , in f a v o u r of t h e Candidate:
58
The Ritual of the Clothing of Monks 0 Lord, open the door of Your mercy to this Your servant and receive him, lor he bowed his neck to take upon him Your sweet yoke. Let Your Spirit come and rest on him. Pardon ail his failings. Count him among Your flock. Let him be a lamb in Your sheepfold, t h a t with all the children of the Church and holy disciples, he may praise You and Your Father and, Your Holy Spirit, now and always and for ever.
3.
THE BIBLE LESSONS
If the prayers of the Church actualize the saving acts of God in the assembly which celebrates them, this will be equally true, and even more so, of the Bible lessons. For the Word of God possesses an inherent power. For as the rain and the snow come down f r o m heaven, and do not r e t u r n there until they have watered the earth, making it bring forth and sprout, giving seed to the sower and bread to the eater, so shall my word be that goes out f r o m my mouth; it shall not r e t u r n to me empty, but it shall accomplish t h a t which I purpose, and succeed in the thing for which I sent it (is 55:10-11). Expressed in the form of Holy Scripture, the word communicates divine grace and t r u t h . Indeed it has a dynamic quality: " T h e word itself which I have spoken will judge the unbeliever," (Jn 12:48). It even passes judgement on the movements and secret intentions of the heart in its quest for the rest in God: Let us strive to enter into t h a t rest lest we fall. The word of God is alive and active, sharper t h a n any t w o edged sword, piercing in the division of soul and spirit and discerning the thoughts and intentions of the heart. Before Him no creature is hidden. All are open and laid
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bare to the eyes of Him with whom we have to do (Heb 4:11-12). We will hear from St Peter t h a t we 'Are born anew f r o m the living and abiding Word of God'. This suggests t h a t this word is a seed of divine life in us. And St Paul will exhort us, 'To let the word of God dwell in us in all its richness'. The Antiochean liturgical tradition is illustrious for the rich biblical fabric of its prayers, but also for the plentiful fare of Bible lessons which it provides for its celebrations. Every Sunday and feast of the year we have four lessons f r o m the Old Testament, chosen respectively from the Pentateuch - Genesis, Exodus and Deuteronomy enjoying a p r i o r i t y - f r o m the Historical and Wisdom Books, and from the Prophets, usually concluding with the Glorious Prophet Isaiah. The New Testament is read on three tiers: first a lesson from the Acts of the Apostles, the Catholic Epistles or the Revelation to John; second Saint Paul, and third the Gospel proclaimed with great solemnity by the main celebrant. For the Service of the Clothing of Monks it provides six Old Testament lessons and three f r o m the New Testament. Each of these lessons illustrates in its own way the monastic charism, a gift of grace b u t also a divine call to which the Candidate has to respond, a call which he has to fulfil. The fathers of the monastic life liked to t u r n to great figures of the Old Testament as to friends of God and models for them. To a monk who asked Abba Nistheros, a friend of Abba Anthony, what he should do to be saved, the Abba replied: Are not all actions equal ? Scripture says t h a t Abraham was hospitable and God was with him. David was humble and God was with him. Elijah loved interior peace and God was with him. So, do whatever you see your soul desires according to God and guard your heart. In his life, written by St Athanasius, St Anthony is made to say t h a t the monk must have the spirit of Elijah. To Elijah, Aphrahat, the Sage of Persia, closely associates John the Baptist, whom Jesus in the Gospel will identify with him: ' J o h n t h e Baptist himself is Elijah whom you expect (Mt 11:14).
60 3.1.
The R i t u a l of t h e Clothing of Monks Old Testament
3.1.1. The first Old T e s t a m e n t lesson is f r o m t h e Book of Genesis, 12:1-9, God's call to Abrain. This p o i n t s t o t h e g r e a t r e n u n c i a t i o n r e q u i r e d f r o m the Candidate, here r e l a t e d t o c o u n t r y , f a m i l y a n d f a t h e r ' s house. B u t this r e n u n c i a t i o n will t u r n into a blessing. A b r a m himself will be a blessing ! B u t he has to l a u n c h out into a pilgrim life, in obedience and p u r e f a i t h , a n d perseverence in it u n t i l his death: Leave y o u r c o u n t r y and y o u r k i n s m e n and y o u r f a t h e r ' s house f o r a l a n d which I will show y o u . . . I will bless y o u and make y o u r name g r e a t , so t h a t y o u will be a blessing... I n you all the families of t h e e a r t h shall be blessed... So A b r a m w e n t , as t h e L o r d had told h i m . . . a n d set f o r t h to the land of C a n a a n . . . There t h e L o r d a p p e a r e d t o h i m and said, 'To y o u r offspring I will give this land. So he b u i l t an a l t a r to t h e L o r d . . . F r o m there he m o v e d t o t h e hill c o u n t r y . I t is quite r e m u i k u b l e that a l r e a d y St A n t h o n y himself in his F i r s t L e t t e r , which was w r i t t e n as an i n t r o d u c t i o n t o the m o n a s t i c life, singles o u t A b r a h a m as t h e model of t h o s e who hear God's call by Lhe law of love which is i m p l a n t e d in t h e i r nature: T h e word of God came t o t h e m , a n d t h e y d o u b t e d n o t at all, b u t followed it readily like A b r a h a m the P a t r i a r c h - - . God a p p e a r e d to him and said, Go f r o m y o u r c o u n t r y a n d y o u r kindred a n d y o u r f a t h e r ' s house to t h e l a n d t h a t I will show you. And he w e n t , n o t h i n g d o u b t i n g , r e a d y for his calling. H e is t h e p a t t e r n of this a p p r o a c h , which still persists in those who follow in his f o o t s t e p s . Toiling and walking in t h e fear of God in p a t i e n c e a n d q u i e t , t h e y achieve t h e true m a n n e r of life, because t h e i r souls are ready to follow t h e love of God. 3.1.2 The second lesson, f r o m t h e Book of Numbers, 6:1-8, recalls a n o t h e r model, t h e Nazirite, one who t a k e s a v o w of abstinences, t h a t sets hitn a p a r t f o r t h e service of God, a p e r s o n c o n s e c r a t e d , p e r m a n e n t l y or t e m p o r a r i l y : T h e L o r d spoke to Moses, saying: Speak t o t h e Israelites a n d say t o t h e m : W h e n either m e n or w o m e n m a k e a
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special vow, the vow of a nazirite, to separate themselves to the Lord, they shall abstain from wine and strong, drinks... All the days of their nazirite vow no razor shall come upon the head... All their days as nazirites - that is those who are consecrated - they are holy to the Lord. Such a vow is attributed to St Paul in Acts 18:18. The vow of the nazirite is fulfilled in the present daily life of the monk by the unworldliness of his life involving various restraints: the chastity of the body, the purification of the soul, frugality, a vegetarian diet, fasts, renunciation to bodily comforts and luxuries, the giving up altogether or the restriction of furniture, sleeping on the ground or a low bed with a hard board. P.abban Youssif, in the ninth century described the nazirite vow as: The shield that wards off the arrows of the Evil One... It is through the nazirite vow that the body is made pure by fasting, the soul resplendent, and the spirit raised up to a state beyond splendour. 3.1.3 The lesson from the Book of Deuteronomy, 30:15-20, evokes God's intervention in the life of His people, when through His prophet, Moses, He confronted them with the urgency of making a life decision. Though the word is not used, it was a Covenant renewal. These verses are generally considered to be the conclusion of a liturgical address to the community: 'Today, I have set before you, life and death'. 'Today' emphasizes the existential import of the message, the need to make a life decision. They recall the biblical reaching on the two ways, good and evil, but with a special emphasis on the choice to be made. On account of this they are also an exhortation to restore the harmony of their relationship with God. The choice to be made is between good and evil, between life and death: I call that I Choose loving fast to
heaven and earth to witness against you today, have set before you life and good, death and evil. life so that you and your d e p e n d e n t s may live, the Lord your God, obeying His voice, holding Him, for in this life consists.
The Clothing of the Monk involves a life long commitment to good, in the love of God, obedience to Him and holding fast to Him.
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T h e R i t u a l of t h e Clothing of Monks
3.1.4 The lesson f r o m t h e Book of Sirach, 2:1-13, to which t h e Rish Dairo will refer explicitly in his E x h o r t a t i o n , is a w a r n i n g of coming trials and a n e x h o r t a t i o n t o s t e a d f a s t n e s s a n d perseverance when t h e i r time comes: My son, if you come f o r w a r d t o serve t h e L o r d , p r e p a r e yourself f o r trials. Be sincere of h e a r t , be s t e a d f a s t and do n o t be alarmed when disaster occurs. Cling to H i m and do n o t leave H i m . W h a t e v e r h a p p e n s a c c e p t it; even if you suffer h u m i l i a t i o n be p a t i e n t . Gold is t e s t e d b y fire and those who are called are t e s t e d in t h e f u r n a c e of humiliation. 3.1.5 The lesson f r o m Isaiah, 18:1-7, is an oracle on E t h i o p i a of which the r e l e v a n c e is n o t i m m e d i a t e l y perceived. I t m u s t be i n t e r p r e t e d analogically. The p r o p h e t claims to have a message f r o m Y a h w e h for the n a t i o n which was t h e n p r o u d l y r u l i n g over E g y p t a n d he a n n o u n c e s a coming d e v a s t a t i o n of t h e c o u n t r y . D e v a s t a t i o n which will soon affect E t h i o p i a . The n a t i o n m i g h t y and c o n q u e r i n g has its m e a n i n g , it is p a r t of the divine dispensation which is b o u n d t o be fulfilled in due t i m e : F o r t h e Lord sits q u i e t l y seeing shoots c u t off w i t h p r u n i n g hooks, s p r e a d i n g b r a n c h e s h e w n away. T h e y shall be left to t h e b i r d s ' prey. B u t g i f t s will be b r o u g h t to t h e Lord f r o m the n a t i o n p l u n d e r e d a n d u p r o o t e d , f r o m a people dishonoured and t r o d d e n u n d e r f o o t , to M o u n t Zion the place of t h e name of t h e L o r d . T h e Candidate's life m a y have had its errings and d e v a s t a t i o n s ; t h r o u g h t h e m he has now been led t o t h e L o r d . His d e d i c a t i o n is a gift b r o u g h t to t h e Lord. He becomes an offering t o t h e L o r d . 3.1.6 The lesson f r o m t h e Lamentations of Jeremiah, 3:25-36, strikes a different note. It reveals the essential role of solitude and silence t o make t h e m o n a s t i c charism bear f r u i t . In t h e Opening P r a y e r the Rish Dairo described it as a n u n b l e m i s h e d way of life, in solitude. Solitude and silence are d i s t i n c t i v e f e a t u r e s of the m o n a s t i c life. They are r e q u i r e d if the m o n k has t o d r a w near to God. They c r e a t e a sacred space for the i n t i m a t e e n c o u n t e r with H i m . These verses have a mystical ring. T h e y refer t o the silence of the h e a r t which helps the m o n k t o a r t i c u l a t e t h o u g h t s , feelings and longings to which o r d i n a r y
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63
h u m a n speech can give no expressions. I t is t h e silence of one who p u t s his t r u s t in God, who is a t rest in H i m a t t h e t i m e of suffering. F u r t h e r , these w o r d s a n t i c i p a t e t h e sayings of t h e S e r m o n on t h e M o u n t which w a r n against r e t a l i a t i o n , a n d ask n o t t o resist t h e e v i l - d o e r , not to seek legal a c t i o n t o r e d r e s s i n j u s t i c e . T h e y even p o i n t t o t h e L o r d ' s p a t i e n c e in t h e m o s t s h a m e f u l t r e a t m e n t inflicted on H i m d u r i n g His passion: I t is good t o w a i t in silence for t h e s a l v a t i o n of t h e L o r d . It is good for one t o b e a r t h e yoke in y o u t h , to sit in s o l i t u d e and silence when it weighs h e a v y . W h e n one's head is laid in t h e d u s t , t h e r e m a y y e t be hope, t o offer one's cheek to t h e s m i t e r , a n d t o be filled w i t h insults. F o r t h e L o r d will not r e j e c t for ever. A l t h o u g h H e brings grief, H e will h a v e c o m p a s s i o n o u t of t h e a b u n d a n c e of H i s u n s h a k a b l e love, f o r it is n o t for H i s own p l e a s u r e t h a t He afflicts or grieves a n y o n e . W h e n p r i s o n e r s of t h e l a n d are crushed u n d e r f o o t , when h u m a n beings are d e p r i v e d of their r i g h t s in defiance of t h e Most High, a n d in t h e c o u r t s justice is p e r v e r t e d , does t h e L o r d not see it ? 3.2.
New Testament
The zoomoro, the verse c h a n t e d by the c o m m u n i t y before the New T e s t a m e n t readings, tells us t h a t we shall now listen to t h e apostles, t h a t is t h o s e who shared J e s u s ' life and were sent by H i m t o p r o c l a i m His good news; those who speak a b o u t H i m and have recorded His o w n w o r d s f o r us And i t ^ c o n c l u d e s w i t h a d e c l a r a t i o n of blessedness: Blessed are those who believe. We are i n v i t e d t o listen t o t h e t w o p r i n c e s of the apostles, P e t e r and Paul. 3.2.1. The first lesson, f r o m St Peter's First Letter, 1:13-25, is an e x h o r t a t i o n t o s a n c t i t y t h r o u g h w a t c h f u l n e s s , obedience t o t h e t r u t h a n d sincere love. R e a d a t this stage of t h e c e l e b r a t i o n of t h e Clothing of t h e Monk, P e t e r ' s d e s c r i p t i o n of t h e t r u e believer is r e m a r k a b l y m o n a s t i c . H e reveals here n o t o n l y t h e ascetical and s a c r a m e n t a l dimensions p r o p e r t o t h e m o n a s t i c
64
T h e R i t u a l of t h e C l o t h i n g of M o n k s
c h a r i s m , b u t also t h e e s c h a t o l o g i c a ! o r i e n t a t i o n of t h e m o n k ' s life. T h e m o n k is o n e w h o is f u l l y a w a k e , his m i n d free f r o m e n c u m b r a n c e s , s o b e r a n d s e l f - c o n t r o l l e d , w h o p u t s all his h o p e o n t h e g i f t of g r a c e w h i c h w ll c o m e t o h i m m o r e f u l l y w h e n J e s u s C h r i s t is r e v e a l e d . T h r o u g h K i m w h o r o s e f r o m t h e d e a d a n d w a s r a i s e d in g l o r y b y H i s F a t h e r , t h e m o n k c o m e s t o p u t his t r u s t m o r e a n d m o r e i n G o d , his f a i t h a n d h o p e a r e »11 s e t on H i m , P u r i f i e d b y o b e d i e n c e t o t h e t r u t h , h e c o m e s t o e x p e r i e n c e a m o r e g e n u i n e love of h i s b r o t h e r s ; he l o v e s m o r e i n t e n s e l y a n d f r o m t h e h e a r t . T h i s is i n d e e d a n e w b i r t h , a b i r t h n o t of a n y p e r i s h a b l e s e e d , b u t f r o m a n i m p e r i s h a b l e o n e , t h e l i v i n g a n d e n d u r i n g W o r d of G o d T h e W o r d of God a c t u a t e s i n h i m life d i v i n e , h e r e c o n t r a s t e d b y P e t e r i n t h e w o r d s of I s a i a h , w i t h t h e w e a k n e s s a n d h e l p l e s s n e s s of t h e h u m a n n a t u r e left t o itself: All Its glory The but
grass
the
flesh
like
is
the
withers,
Word
of
the
like
grass.
flower and
the
Lord
of
the flower
field. fades,
endures for ever.
3.2.2. T h e s e c o n d lesson is f r o m St Paul's Letter to the Colosslans, 3:1-17. I t t a k e s us m o r e d e e p l y i n t o t h e m y s t e r y of t h e r e b i r t h a n d t h e life in C h r i s t : If y o u h a v e b e e n r a i s e d w i t h C h r i s t , seek t h e t h i n g s t h a t a r e a b o v e w h e r e C h r i s t is. Set y o u r t h o u g h t s o n t h i n g s a b o v e , n o t o n t h e t h i n g s t h a t a r e on e a r t h b e c a u s e y o u h a v e died a n a n o w t h e life y o u h a v e is h i d d e n w i t h C h r i s t in God. B u t w h e n C h r i s t is r e v e a l e d , a n d H e is o u r life, y o u too will be r e v e a l e d w i t h H i m in g l o r y . A t b a p t i s m , u n i o n w i t h t h e g l o r i f i e d C h r i s t , p a r t i c i p a t i o n in H i s d e a t h a n d r e s u r r e c t i o n is i n s t a n t a n e o u s a t t h e r a d i c a l , m y s t i c a l level, b u t a t t h e p r a c t i c a l level of life o n e a r t h t h i s u n i o n h a s t o b e g r o w n i n t o g r a d u a l l y , a n d c a r r i e d o u t in d a i l y life. T h i s is t h e w o r k t o w h i c h t h e C a n d i d a t e c o m m i t s himself w h e n h e p r o f e s s e s to d r a w n e a r to G o d . A l r e a d y d e a d t o t h e w o r l d b y t h e n e w b i r t h of b a p t i s m he h a s s t i l l t o p u t to d e a t h d a y a f t e r d a y t h e old s i n f u l self w h i c h still lives i n h i m , u n t i l he e n t e r s i n t o t h e e t e r n a l p e a c e of C h r i s t :
The S t r u c t u r a l P a r t s
65
Y o u h a v e s t r i p p e d oil t h e old n a t u r e , t h e n p u t i t off a n d h a v e done w i t h it. Y o u h a v e p u t on t h e new n a t u r e , w h i c h is r e n e w e d in k n o w l e d g e a f t e r t h e image of i t s C r e a t o r . T h e R i s h Dairo will use these v e r y w o r d s , w h e n he c l o t h e s t h e C a n d i d a t e in t h e m o n a s t i c h a b i t . B u t it is f r o m St P a u l t h a t w e h e a r h o w t h e c l o t h i n g s h o u l d a f f e c t t h e m o n k ' s life: P u t o n , t h e n , as God's c h o s e n ones, h o l y a n d b e l o v e d , h e a r t f e l t c o m p a s s i o n , in g e n e r o s i t y a n d h u m i l i t y , g e n t l e n e s s and patience Bear with one another; forgive each other... T h e L o r d h a s f o r g i v e n y o u ; n o w y o u m u s t do t h e s a m e . A n d a b o v e all t h e s e p u t o n love, w h i c h b i n d s e v e r y t h i n g t o g e t h e r in p e r f e c t h a r m o n y . A n d m a y t h e peace of C h r i s t reign i n y o u r h e a r t s , b e c a u s e it is f o r t h i s t h a t y o u w e r e called t o g e t h e r in one b o d y . A l w a y s be t h a n k f u l . A n d l e t t h e w o r d of God in all its r i c h n e s s dwell in y o u . T e a c h each o t h e r , a d v i s e e a c h o t h e r , in all w i s d o m . W i t h g r a t i t u d e in y o u r h e a r t s sing p s a l m s a n d h y m n s and i n s p i r e d songs t o God. A n d w h a t e v e r y o u say or do, let it be in t h e n a m e of t h e L o r d J e s u s , in t h a n k s g i v i n g t o God t h e F a t h e r , t h r o u g h f l i m . A t t h i s p o i n t t h e gospel s t a n d is t a k e n t o t h e m i d d l e of qpslromo, w h i l e t h e d e a c o n c h a n t s in a l o u d voice:
the
I n silence a n d awe a n d r e v e r e n c e let us l i s t e n a n d h e a r t h e p r o c l a m a t i o n of t h e l i f e - g i v i n g w o r d of God w h i c h is r e a d f r o m t h e h o l y G o s p e l of o u r L o r d J e s u s C h r i s t . 3.2 3 T h e Gospel lesson is f r o m St Luke, 14:25-35 a n d 15:1-10. I t v e r y a p t l y t a k e s us b a c k to t h e d e m a n d s of t h e r a d i c a l d i s c i p l e s h i p of C h r i s t . A f t e r P a u l ' s e x a l t e d p i c t u r e of C h r i s t i a n life, J e s u s Himself now s h i f t s t h e a t t e n t i o n f r o m e x a l t a t i o n t o t h e d e m a n d s of u n c o n d i t i o n a l r e n u n c i a t i o n of t h a t w h i c h is m o s t d e a r , a n d of t o t a l d e d i c a t i o n of life: A n y o n e c o m i n g t o Me w i t h o u t h a t i n g ( t h a t is in u t t e r d e t a c h m e n t f r o m ) f a t h e r , m o t h e r , wife, c h i l d r e n , b r o t h e r s , sisters, yes a n d e v e n his o w n life, c a n n o t be My disciple. No o n e who does n o t c a r r y his cross while c o m i n g a f t e r Me, c a n n o t be My disciple. A n d t h e r e f o l l o w t h e p a r a b l e s of t h e T o w e r - b u i l d e r a n d t h e K i n g who w o u l d m a k e war. T h e s e are a n e x h o r t a t i o n t o s e l f - t e s t i n g ,
66
T h e R i t u a l of t h e C l o t h i n g of M o n k s
b y t h e lesser e x a m p l e of t h e f a r m e r w h o s e u n f i n i s h h e d f a r m b u i l d i n g s c a u s e him t o be r i d i c u l e d , a n d t h e m o r e i m p o r t a n t case of t h e k i n g who, in p l a n n i n g a c a m p a i g n , u n d e r e s t i m a t e d t h e s t r e n g t h of his e n e m y a n d m u s t t h e r e f o r e s u b m i t t o his t e r m s . T h e t w o p a r a b l e s u n d e r l i n e t h e C a n d i d a t e ' s need of t e s t i n g himself in v i e w of his r e n u n c i a t i o n . T h e conclusion r e c a p i t u l a t e s t h e first verse: ' N o n e of y o u c a n be My d i s c i p l e w i t h o u t giving u p all t h a t he owns 5 . T w o v e r s e s on t h e salt s o u n d again as a w a r n i n g : Salt
is a good t h i n g ,
b u t if it loses
its
taste,
w h a t c a n m a k e i t s a l t y a g a i n ? It. is good f o r n o t h i n g . E l s e w h e r e J e s u s h a d called his d i s c i p l e s t h e s a l t of t h e e a r t h : salt preserves f r o m c o r r u p t i o n and adds t a s t e to the food. The m o n a s t i c c h a r i s m is t h e s a l t of t h e C h u r c h . Y e t , t h i s w a r n i n g s h o u l d n o t be u n d e r s t o o d as if some w e r e t o be e x c l u d e d f r o m t h i s close d i s c i p l e s h i p . T h i s is c o n v e y e d b y a l a s t p a r a b l e , t h a t of t h e l o s t sheep: T h e r e will be m o r e r e j o i c i n g in h e a v e n over one s i n n e r r e p e n t i n g t h a n over n i n e t y nine r i g h t e o u s p e o p l e who h a v e no need of r e p e n t a n c e . . . t h e r e is r e j o i c i n g a m o n g t h e angels of God over o n e s i n n e r w h o r e p e n t s . 4
THE INTERCESSIONS
T h e I n t e r c e s s i o n s w h i c h , in t h e A n t i o c h e a n t r a d i t i o n a r e offered a f t e r t h e p r o c l a m a t i o n of t h e Gospel b y t h e d e a c o n f a c i n g t h e c o n g r e g a t i o n , a r e t h e s o l e m n p r a y e r s of p e t i t i o n of t h e a s s e m b l y a t t h e e n d of t h e L i t u r g y of t h e W o r d . E a c h t i m e t h e C o n g r e g a t i o n a n s w e r s : K u r i e eleison. T h e y a r e a d d r e s s e d t o C h r i s t like t h e Sedro, a n d like it t h e y also s p e a k of the c e l e b r a t i o n of t h e C l o t h i n g of M o n k s as an e v e n t of t h e E c o n o m y oE S a l v a t i o n . 4.1 The petition of the first i n t e r c e s s i o n is f o r the r e s t o r a t i o n of t h e oneness of t h e h u m a n f a m i l y w i t h G o d , t h e v e r y p u r p o s e of C h r i s t ' s w o r k of r e d e m p t i o n : C h r i s t o u r God, who a r e an u n s o u n d e d d e p t h of g o o d n e s s , giver of g r e a t g i f t s to h u m a n k i n d , w h o w h e n Y o u saw o u r g u i l t y r a c e f a l l e n a w a y f r o m Y o u r love, in a n a b y s s
The Stiuctural P a r t s
67
deprived of light and p r o n e t o be d a r k e n e d by c a r n a l desires, again m a d e it w o r t h y t o be joined w i t h Y o u r sweet yoke, g r a n t us to m e n d our s e p a r a t i o n s a n d t o r e s t o r e o u r divisions to t h e one oneness in t h e likeness of Y o u r Being. T h e four following intercessions, all addressed to Christ, f a v o u r of t h e C a n d i d a t e . 4.2
are
in
For his continued progress in sanctity: W i t h Y o u - Christ our God - m a y he be u n i t e d in t h e b o n d of the H o l y Spirit, and p r o g r e s s i n g in a life of p u r i t y , w i t h o u t compromise, be joined w i t h t h e r a n k s of t h e holy ones.
4.3
For strengthening him with the armour of the Holy Spirit for the spiritual warfare: S t r e n g t h e n this Y o u r s e r v a n t enkindled w i t h t h e f e r v o u r of love, who j o y f u l l y fulfils Y o u r c o m m a n d m e n t s a n d comes t o c a r r y Y o u r Cross c h e e r f u l l y ; s t r e n g t h e n h i m w i t h t h e whole a r m o u r of Y o u r H o l y Spirit, so t h a t he m a y q u e n c h t h e flaming a r r o w s of t h e Evil One a n d r e m a i n u n c o n q u e r e d by his hostile actions.
4.4
For perseverance until the end of his life: Make t h i s Y o u r s e r v a n t w o r t h y to c o m p l e t e his j o u r n e y w i t h o u t t u r n i n g aside, and t o persevere in a life pleasing t o You.
4.5
For the Lord's everlasting mercies: Open t h e door of Y o u r graciousness to this Y o u r s e r v a n t , bowing b e f o r e You; cause to flow a n d direct u p o n h i m t h e affluent s t r e a m s of Y o u r e v e r l a s t i n g mercies; cleanse a n d p u r i f y him f r o m all foulness and sores of sin.
T h e last t w o intercessions are ' c o m m o n ' : For the tranquillity, peace and concord in the Church and in the whole world. T h a t Christ m a y remove f r o m this m o n a s t e r y , its p l a c e and its i n h a b i t a n t s , all t h a t which is displeasing t o H i m .
68
The R i t u a l of t h e Clothing of Monks F o r the of God.
r e m e m b r a n c e of t h e Blessed Virgin Mary M o t h e r
F o r the r e m e m b r a n c e of the P r o p h e t s , Apostles, M a r t y r s , Confessors, t h e Holy F a t h e r s a n d O r t h o d o x D o c t o r s . 4.7
The last intercession is for the living hierarchs and all the departed: F o r t h e r e m e m b r a n c e of our holy f a t h e r . . . p o p e of R o m e and our f a t h e r . . . our a r c h b i s h o p , a n d our f a t h e r . . . our bishop, a n d with t h e m our Rish Dairo f r o m whose h a n d s t h e h a b i t is given to this b r o t h e r , and for all the d e p a r t e d .
This last intercession is of the Congregation. 4.8
responded
to
by a t r i p l e k u r i e e k i s o n
And now t h e Rish Diiiro offers a s h o r t conclusion, a p r a y e r in f a v o u r of the whole assembly, s u m m i n g u p w h a t has been offered, b u t adding t o it an eschatological dimension; Grant us, Christ our God, t o persevere w i t h a p u r e working
in
Your
holy
vineyard
companies of Your saints,
we
that
m a y go
with to
the
meet
mind sacred
You at
Y o u r Second Coming and offer Y o u praise and t h a n k s g i v i n g for ever a n d ever. 5
THE EXHORTATION OF THE RISH DAIRO
The E x h o r t a t i o n now addressed t o t h e C a n d i d a t e b y the Rish Dairo consists of t h r e e p a r t s : a s p i r i t u a l e x h o r t a t i o n , a n a d m o n i t i o n t o keep t h e o r t h o d o x f a i t h , a n d a series of p e t i t i o n s in his f a v o u r . The a d m o n i t i o n proper is i l l u s t r a t e d first by t h e names of the u n o r t h o d o x f a t h e r s and followed by those who k e p t t h e o r t h o d o x f a i t h , as defined a t t h e Councils of Nicaea, C o n s t a n t i n o p l e , E p h e s u s a n d Chalcedon, beginning w i t h I g n a t i u s t h e F i e r y and i n c l u d i n g among o t h e r s A t h a n a s i u s , Basil, Gregory, Ivanios, Cyril, J a c o b of Nisibis, Mar E p h r e m t h e S y r i a n , t h e universal teacher, J a c o b ol' Serug a n d Isaac of A n t i o c h , d o c t o r and head of a m o n a s t e r y . The spiritual e x h o r t a t i o n begins w i t h a r e f e r e n c e to Lk 9:62: 'No one who p u t s his h a n d to t h e plough a n d looks back is fit f o r the K i r g d c m of God'. The Rish Dairo first r e m i n d s t h e
t h e Structural P a r t s
69
Candidate of the sacredness and also the serious implications of his commitment: You
are
offering your
vows and
mortal and perishable men, God who searches the
not
before
but in the presence of Christ
minds and the hearts,
holy altar, with the witness of the angels, and of this
promises,
saints
priestly brotherhood
before the
and the holy
and you promise
to live and to die with us. He then recalls the lesson from the Book of Sirach which drew the Candidate's a t t e n t i o n to the temptations and trials he would have to meet in the course of his life, and on account of this he stresses the importance of a number of virtues: humility, patience, gentleness, obedience, kindliness, good hope, and with and above these, true love which is the perfection of the Law and the Prophets: Although there are many virtues which, like medicines fashion the image of the discipleship of Christ, the grace of love reveals more brightly t h a n any other the perfect image of t h a t discipleship, according to the witness of our Lord who said: By this you will know t h a t you are My disciples, if you have love for one another (Jn 13:38). Thus, indeed, if this foundation is firmly set in you, all the things which may happen to you, you will soon be able to accept, with God. Indeed, the Divine Apostle testified to this when he said: Love...endures all things, bears all things. Love never fails (1 Co 137-8). With these, keep your word before God in true faith without any infidelity unto the end. T u r n away from all false doctrines which fight against Christ, knowing t h a t outside the true faith no one can please God. The call to accept the recommendation to follow the pope of Rome and of concludes with a series of of the Candidate:
orthodox fathers concludes with a also the teachings of the holy fathers, the local bishop. And the Exhortation petitions of the Rish Dairo in favour
May God give you the grace to do good and faithful deeds which are pleasing to the Godhead.
70
The R i t u a l of the Clothing of Monks May He give you strength, constancy assaults of the Wicked One.
and patience in all
May the Lord remove from you all despondency and all fatal wounds of the Enemy. May God give you humility with right are becoming to Christ's disciples.
obedience, which
May the Lord give you the grace of surrendering to Him, with confidence and without shame, this habit which you receive, and not put to shame on the day of judgement those who offered you. But the last petition embraces the whole
monastic
community:
May the Lord, of Humankind, forgive and pardon the failings of all of us, by His grace and a b u n d a n t mercy, and by the prayers of His blessed Mother Mary and all the saints. Our Bible lessons, together with the Intercessions and the Exhortation which illustrate them in relation to the actual celebration, are the culmination of the Liturgy of the Word initiated with psalmody. But the Liturgy of the Word itself will come to fulfilment with the Mystery Initiations t h a t follow it. The word of God which is read becomes a word of life as it leads f r o m repentance to participation, from conversion to communion.
Ill
The Mystery Initiations
The Mystery Initiations are introduced by a solemn prayer of the Rish Dairo recalling again God's Divine Dispensation, the great mysteries of creation, the fall and redemption, thus suggesting once more that the celebration of the Clothing of Monks is an event of the Economy of Salvation: Lord God Almighty, who brought us from nothing into
existence
t h a t we might share in Your goodness, and when we had long been in sin, renewed us again by the manifestation of Your Only Son,
The Structurai P a r t s
71
who desires not the death of a sinner, as He said, b u t wants everyone to be saved and to come to the knowledge of the t r u t h , . . . And this is followed by a sequel of petitions in favour of the Candidate, of which the first one reminds us of the Opening prayer of the whole service, as it t u r n s to God Himself, here addressed as the Almighty, asking Him t o receive the Candidate: Receive this Your servant who has left the world and its deadly storms and has sought refuge in You, and has taken upon him the gentle, sweet and light yoke of Your only Son, and has loved Your commandments. This initial and fundamental request is followed by a series of petitions for the Lord's graces, which will sustain the Candidate and help him to bear joyfully the yoke he has taken upon him, graces which even point to an eschatological fulfilment, as when it is asked t h a t he may be made worthy of the lot of the wise and earnest virgins, who went in with the Bridegroom to the marriage feast. The Mystery Initiations themselves are spoken of as visitations, tokens of salvation: Forgive him all t h a t in which he has sinned before You. Teach him to do Your will. Send down upon him Your grace and Your blessing. Clothe him in a garment of good deeds. Let him be shod with the Gospel of peace t h a t he may be able to stand against all the forces of the Enemy. Adorn him with the robe of grace and fair conduct. Keep his soul without stain. Give him the spirit of perseverance, cheerfulness and simplicity,
and strengthen
him in the keeping of
Your holy
commandments. T u r n away from him every t e m p t a t i o n . . . Bestow on him help without fail, so t h a t he may bring f o r t h fruits of righteousness, and be worthy of the lot of
72
T h e R i t u a l of t h e C l o t h i n g of M o n k s t h e wise a n d e a r n e s t v i r g i n s , a n d t h e s a i n t s a r e in g l o r y .
A n d t h e l a s t p e t i t i o n is f o r t h e c o m m u n i t y in t h e s e g r a c e s :
when
crowns are
participation
awarded
of t h e w h o l e
Make us all w o r t h y w i t h h i m t o offer t h e f r u i t s of p u r i t y a n d r i g h t e o u s n e s s , a n d t o find m e r c y b e f o r e Y o u who r e i g n o v e r us w i t h Y o u r O n l y Son a n d Y o u r H o l y S p i r i t , n o w a n d a l w a y s a n d f o r ever. E a c h one of t h e i n i t i a t i o n s b r i n g s i t s o w n d i s t i n c t i v e g r a c e . 1.
SEALING
H e r e t h e R i s h D a i r o seals t h e C a n d i d a t e w i t h his t h u m b on t h e f o r e h e a d , b y t r a c i n g t h e sign of t h e Cross a t e a c h i n v o c a t i o n of t h e D i v i n e N a m e , w h i c h is a n s w e r e d b y t h e Congregation. N . . . is sealed t o be a h o l y l a m b of God, in t h e n a m e of t h e F a t h e r +
Co
Amen,
a n d of the Son +
Co
Amen,
a n d of t h e L i f e - g i v i n g H o l y S p i r i t +
Co
Amen.
And
t h i s is f o l l o w e d b y a s o l e m n p r a y e r a d d r e s s e d
the
T h e L o r d God, world.
who w i t h H i s F a t h e r
to:
is t h e f a s h i o n e r of
T h e e v o c a t i o n of God as F a s h i o n e r of t h e w o r l d s u g g e s t s t h a t t h e g r a c e s a t t a c h e d t o t h e sealing b r i n g a b o u t a new c r e a t i o n w i t h t h e g i f t s of w i s d o m a n d k n o w l e d g e a n d a b e h a v i o u r s u c h as is pleasing to the Godhead. B y t h e Sealing on t h e f o r e h e a d , t h e C a n d i d a t e is i d e n t i f i e d as 'a h o l y l a m b of God'. T h i s m a r k s h i m o u t as a close disciple of J e s u s , w h o m J o h n t h e B a p t i s t d e s i g n a t e d as T h e l a m b of G o d w h o t a k e s a w a y t h e sin of the w o r l d ' . T h i s is o n e of t h e m o s t s i g n i f i c a n t s y m b o l s of C h r i s t in J o h n ' s Gospel a n d B o o k of R e v e l a t i o n . I t b l e n d s t h e image of I s a i a h ' s s e r v a n t of t h e L o r d w h o t a k e s all sins on himself as a l a m b of sacrifice, w i t h t h e P a s s o v e r L a m b of E x o d u s 12, r i t u a l s y m b o l of I s r a e l ' s l l b r e a t i o n f r o m slavery.
The S t r u c t u r a l P a r t s 2.
73
THE TONSURE
The Tonsure is introduced with another solemn prayer of the Rish Dairo in the form of a Sedro addressed to Christ: Eternal Word and Immaterial Offspring of the Invisible Father who in Your love for humankind were manifested in a human form on earth for the salvation of Your image. The first request made to Christ explicitly relates the tonsuring of the monk to the Divine Dispensation: We worship You and we give thanks to You for all Your graces which are given to us, and for the beauty of Your condescension towards our weak race. We beseech You, in your ineffable love for humankind, visit us with the accustomed kindness of Your bountiful mercies and a c t u a t e for us the Mystery of Salvation - literally, show us a sign or give us a token of salvation - by the return of this Your servant who broke the fetters of the world and took refuge in You. The tonsuring of the monk is here spoken of as an event of the Economy of Salvation. God visits His people. The tonsuring is the sign of an encounter of the Lord with the Candidate. F u r t h e r by evoking his participation in the marriage feast, it relates it to t h e wedding feast of the Gospel, the anticipation of the 'last things' the mystery of realized eschatology: Grant t h a t he may be numbered among the guests of Your marriage feast... and be mingled with the companies of the saints, Receive him in Your love for Your human nature In the Sedro proper, Christ is addressed as Father in an affectionate manner, after the father of the prodigal son: 0 Father who love sons, grant t h a t there may be a common joy over his return. And this is followed with prayers for the Candidate, petitions mainly concerned with the spiritual warfare. There are references to the seal of the Cross he has just received, but also to the Divine Indwelling:
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The Ritual of the Clothing of Monks Confer on him a steadfast mind and a soul at all times strong in victory over the demons and the shameful passions which lead to death... Make him a dwelling place for Your presence and a pure temple for the habitation of Your glory... Give him the strength which comes from You, and take away f r o m him the burning impulses of mortal flesh. Make to rest on him, on the days of the battle, the sign of the Cross, to give him victory against all deceits of the evil spirits. Remove from him all earthly bonds. In Your compassion keep from him constant preoccupation with the anxious movements of the mind. Make him Your sheep in the sheepfold of life; guard him from the spiritual wolves which bring destruction. May Your seal protect him, and the Mystery of Your Cross cause to flee f r o m him all inimical powers t h a t he may be pure and without stain.
And it concludes on a joyful note recalling again the eschatological feast: Like a young bridegroom may he enter Your indestructible marriage chamber, and with the chaste virgins, with lamps shining with the oil of faith, may he be seen in Your presence at the feast which is full of joy and gladness, and we will offer You a new praise and thanksgiving without ceasing, and to God the Father who begot You and to Your Holy Spirit. This moving prayer now prompts the Candidate to take in his hand the scissors which are lying at his side and to offer them to the Rish Dairo. But, while still holding the scissors in his right hand, he is asked to repeat three times his profession of faith: I wish to draw near to God. Be good to me Lord, my t r u s t , t h a t I may recount all Your wonders. This is t r u l y a remarkable confession of faith, essentially theocentric. Each of its component parts is related to God.
The Structural Parts
75
1) To draw near to God. 2) To put one's trust in Him. 3) To recount all His wonders. It is a climax of the celebration, in the sense that it discloses the fundamental disposition of the Candidate and it can be considered as the heart of the monastic charism. It is a biblical theme like 'seek God'. Both express a turning of the heart to God. Both are familiar expressions of a God-centered life. Yet the 'drawing near' which here is a quotation from Psalm 73 evokes a deeper disposition. In the psalm it is the concluding verse of a crucial meditation on the suffering of the just contrasted with the life enjoyments of the godless. It comes as a ray of light from above in the dark night of the soul. The just possesses something which the wicked can never enjoy, however prosperous he may become. It reveals an experience of intimacy with God, of nearness to Him, which the candidate now professes to make the main concern of his life: Whom have I in heaven but You? There is nothing on earth that I desire besides You. My flesh and my heart may fail, but God is the strength of my heart, my possession for ever. I wish to draw near to God. Be good to me Lord, my trust, that I may recount all Your wonders. (73:25-26 and 28) The prayer of the Rish Dairo which follows the Candidate's confession of faith is on an equally elevated tone. It refers jointly to the remission of sins and the angelic life: Lord God Almighty who sent Your Only Son who delivered Your servants from sin and commanded them to behave like angels on earth by deeds of righteousness. And it pursues with a petition in favour of the Candidate: Grant him to live in a way which is befitting Your Majesty, and to fulfil his promise, so that he may be constant in diligence and invariable in cheerfulness in Your service, and perfect in faith... The Candidate then extends his arms in the form of a cross, praying for God's blessing: Barek Mori Meanwhile the Rish Dairo has taken the scissors and he cuts his hair in the form of a cross, from front to back, left to right, saying:
76
The Ritual of the Clothing of Monks N... is tonsured as a sign t h a t he leaves behind him with this dead hair of his head all evil habits.
The Deacon here i n t e r r u p t s the proclamation of the Rish Dairo, while also drawing the attention of the Congregation by calling solemnly God's blessing: Barek Mor! And the Rish Dairo, while cutting the hair in the form of a cross, soys: In the name of the Father +
Co
Amen.
And of the Son +
Co
Amen.
Co
Amen.
And of the Life-giving Holy Spirit who lives for ever and ever +
The prayer which concludes the tonsuring of the Candidate is addressed to Christ: 'True Master and Teacher of Righteousness'. Accordingly, it asks Him to be a teacher and guide to lead His disciple in the life to %vhich he commits himself: Be to this Your servant who has fled from the snares of this passing world, a master, a teacher and guide. I n s t r u c t him in the fear of God, t h a t he may be able to bear on his neck the sign of Your glorious Cross while receiving the mark of Your humility; t h a t he may be to You a t r u e disciple all the days of his life. Teach him to do Your will and grant him the pledge of Your Holy Spirit. Clothe him in a tunic made of good deeds and embroidered with virtues, t h a t he may offer You praise and thanksgiving and to Your Father and to Your Holy Spirit. 3.
STRIPPING
Now two deacons draw a curtain behind the Candidate, while another takes the t u n i c and says to the Rish Dairo: Barek Mor! The Rish Dairo then takes off the old garments of the Candidate and, while holding them by the collar, he says: May the Lord take off f r o m you the old man which is corrupted by sinful desires. The first three Mystery Initiations: the sealing to be a holy lamb of God, the tonsuring and the stripping, belong to the symbolism of asceticism. They point to the sacrificial character
The Structural Parts
77
of the monastic charism, the renunciation which it requires. As the Candidate stands there stripped of his garments, half naked, he is like Christ at His crucifixion. The words of the Rish Dairo here call on Christ's intervention, as the real agent whose grace is required for the ascetic life. 4.
CLOTHING
The religious symbolism of the Clothing is much used in the Bible, in both Old and New Testaments. Here the Rish Dairo prays: May the Lord clothe you in the new man, renewed in the image of his Creator, in uprightness and true holiness. This evokes the condition of our first parents in Paradise; created in the image and likeness of God when, by God's grace, before the fall, they lived in harmony with the divine atmosphere, the divine milieu. Theirs was a garment of grace which they lost at the fall. As shame then arose in the presence of the Divinity, they hid among the trees. They had lost the robe of grace, the sign of their nearness to God and intimacy with Him. Here on earth the garment reveals a distinctive [state of life, kings wear a robe of state. But more significant is the garment of the prophet, which is a sign of both his being set apart from the world and of his nearness to God: 'Elijah wore a garment of hair cloak with a girdle of leather (2 Kgs 1:8). John the Baptist wore a cloak of camel's hair, with a leather belt around his waist' (Mk 1:6). When Elijah is told by Yahweh to anoint Elisha as his successor, he throws his cloak over him. This gesture which replaced the anointing, has the value of a consecration. And when Elijah is taken up to heaven, he leaves his cloak to Elisha as the sign that he inherits his spirit. Our Lord Himself used the imagery of the wedding garment required from those who are called to share in the happiness of the Kingdom. St Paul in the Letter to the Colossians quoted by the Rish Dairo describes the transformation taking place in the Christian in similar terms: You have stripped off the old nature with its deeds and have put on the new nature which is constantly renewed
78
The R i t u a l of the Clothing of Monks in the (3:10).
image of
its Creator
and
brought to know God
St. Eplirem, in his Commentary on the Diatessaron refers also t o the clothing symbolism to illustrate the E c o n o m y of Salvation: When Adam sinned and was stripped of the glory in which he had been clothed, he covered his nakedness with fig leaves. Our Saviour came and underwent suffering in order to heal Adam's wounds and to provide a g a r m e n t of glory for his nakedness (16:10). While the Candidate, in his triple confession of faith had already solemnly asserted his will to draw near to God, when he is clothed in the monk's habit by the R i s h Dairo he receives the sign of God's grace for this purpose. B y the hands of the R i s h Dairo it is God who takes away the garment of the old nature and again God who clothes him in the new man, the man renewed in the image of his Creator. T h e different pieces of symbols. The girdle signifies:
clothing are singular
S t r e n g t h against shameful passions in order the way of t h e holy commandments.
distinctive to
walk
in
The head cover has multiple meanings. I t stands for: Humility of uprightness and endurance, the helmet of salvation, the crown of joy and t h e shield of innocence by which hurtful inimical forces are put t o shame. The clothing in the outer garment is accompanied with this prayer: May t h e L o r d clothe you in the robe of glory, b y t h e power of His Holy Spirit, t h a t you may please H i m by a virtuous and upright behaviour, all the days of your life, for ever. T h e ritual clothing concludes with a lesson from the prophet Zechariah which suggests t h a t the charism conferred on the monk has a virtue of mediation for t h e salvation of God's people. In a vision which takes place some time after the return from the B a b y l o n i a n exile, the prophet witnesses t h e
The S t r u c t u r a l P a r t s
79
investiture of a high priest, Joshua. The priest, who is the representative of his own people, stands in the heavenly court, accused by Satan before the Lord, dressed in dirty clothes. This signifies that, besides Ms own guilt, he also bears the guilt of his people: The Angel said to those in attendence on him, Take off his filthy clothes. Then he t u r n e d to him and said, See how I have taken away your guilt from you; 1 will clothe you in fine vestments. And he added, Let a clean t u r b a n be p u t on his head. So they p u t a clean t u r b a n on his head and clothed him in clean garments, while the angel of the Lord stood by. And turning covenant:
to
Joshua
the
Angel
interprets this scene as a
These are the words of the Lord of Hosts: If you will conform to My ways and carry out your duties, you shall administer My house and be in control of My courts, and I grant you the right to come and go among these in attendence here. Listen, Joshua the high priest, you and your colleagues seated here before you, all of you are an omen of things to come: I will now bring my servant, the Branch. We understand from this t h a t the high priest and his colleagues will fulfil the function of angels, bringing the people into the Divine Presence. In this intimacy with God the high priest will be another Moses. Me and they are men of good omen, signs of f u t u r e messianic realities: I will now bring my Servant, the B r a n c h - t h e Shoot of Is 11:1; J r 23:5; Ezk 17:22. 5.
THE HOLY BATH
The washing of the feet performed at the Clothing of the Monk is not a humble exercise of fraternal service, as when Jesus set an example to His disciples before celebrating the Passover with them. Up to now the whole Service had taken place in the nave of the church, b u t at this moment the Rish Dairo, with his attendent priests and deacons and the Candidate, withdraws in the sanctuary where a jug of water and a basin have been brought. This suggests a most sacred action. Indeed, the bath is introduced by a solemn prayer of the Rish Dairo:
80
The Ritual of the Clothing of
Monks
May God, who dwells in His worshippers who have faith in Him, when they come to receive His Holy Covenant fulfil in you the Mystery with which you have been sealed... We understand from this t h a t the holy bath comes as the seal of the preceding Mystery initiations which introduce the Candidate into a new covenantal relationship with God. It has a role of fulfilment. God is prayed to bring to completion the Mystery with which the Candidate has been sealed. This is an allusion not simply to the first Mystery Initiation, when the Candidate was sealed to be a holy lamb of God, but rather to the whole celebration which is nearing its completion, a completion which points to the day of recompense at the consummation of time. And how is this covenantal relationship created ? For sure by the whole celebration. But now it is sealed by the instrumentality of the prayers and the water identified here with the Holy Spirit. It not only washes away our sins: it raises us to a new life and sustains us to persevere in it so t h a t we may be found worthy on the day of recompense: By this water may He wash away from you every stain of sin and may this habit which you have received make you worthy to labour in purity and holiness. May He keep it for you until the day of recompense. The Candidate, on his part, has to respond worthily to God's gifts: May you live in p u r i t y and holiness all the days of your life He has to offer thanksgiving for God's visitation: While you give thanks for His salvation by which He has visited you in t r u t h . For all this to be ensured, will be required:
the assistance of the Holy
Spirit
May the pledge of the Holy Spirit be preserved in you. This fundamental meaning of the washing of the feet which prompted us to call it a holy bath, is f u r t h e r confirmed and illustrated by the prayers which accompany the actual washing. While pouring water over the feet of the Candidate the Rish Dairo offers the following prayer:
f h e Structural P a r t s
81
May the Life-giving Water of which we never feel satiety, the Holy Spirit, As in John 7:38-39 the life-giving waters are here explicitly identified with the Holy Spirit who is prayed to: Wash away f r o m you the Serpent's venom and all the foulness of sin for ever. Meanwhile the priests and deacons who are assisting the Rish Dairo sing an inspiring antiphon, as if they were identifying with the Candidate, a joyful song expressing his own disposition: Wash me clean, cleaner yet from my sin. The sin which I have committed cannot be cleansed by the power of hyssop, nor can the waters of the law purify it by their symbols, b u t only the sprinkling and purifying f r o m the font of God and the riches of His a b u n d a n t mercies. And while they wipe the feet with a towel the Rish Dairo t u r n s to Christ with another prayer asking for purification from sin: May the River of peace and Salvation, Christ our God, wash and wipe away from you all evil and bitterness and all defilement of sin for ever. From this we may safely observe here t h a t the washing of the feet of the Candidate at the Clothing of the Monk is closely related to the Mystery of Baptism. This will come under f u r t h e r consideration in the third p a r t of our commentary, b u t we can already state here that, as at baptism one is born anew of water and the Spirit to enter the Kingdom of God, and become children of the Father, at the Clothing of the Monk, this new birth is reactuated for a drawing closer to Him, a life in p u r i t y and holiness in response to a distinctive intervention of the Lord, a visitation, the communication or pledge of the Holy Spirit for which he has to offer thanksgiving. The holy bath is an initiation proper to the Antiochean monastic tradition; no other Oriental ritual has it. It is perhaps presumptuous to attribute it to an influence of the monastic rituals of India, where sannyasa diksha, the monastic ordination, has the same s t r u c t u r e as our Antiochean ritual: a long liturgy of the word from their, sacred writings, followed by similar
82
The R i t u a l of the Clothing of Monks
initiations of which the bath is the climax. After the tonsure, the Candidate is taken to the river, where he submerges himself, casting off his old garment. And when he comes up out of the water naked, he is immediately wrapped in the ochre robe. This reminds us of the early Christian baptism and even of Jesus' baptism by John, His precursor. In the course of the centuries the Church's celebrations have been confined to its building and considerably simplified, not without a loss of symbolism. As in the case of baptism where the bath is reduced to a sprinkling of water on the head of the baby, the holy b a t h of the monk is reduced to a ceremonial washing of the feet. Yet the fact t h a t this initiation, and this one only, is performed in the sanctuary while for all others the Candidate is made to stand in the nave, below the step of the Liturgy of the Word, points to its sacredness. And this is confirmed by the prayers which accompany its performance. By it the Holy Spirit is conferred on the Candidate in fulfilment of his prayer twice quoted: Let the Spirit breathe on me... a prayer taken over by the Rish Dairo himself. The prayers offered by the Rish Dairo when his a t t e n d e n t s p u t sandals on the feet of the Candidate suggest a dimension of the monastic charism which has not yet come under consideration: May the Lord make you to be shod with eagerness to spread the Gospel of peace for ever and ever. May the Lord give you strength from on high t h a t you may tread on snakes and scorpions and all power of the Enemy for ever and ever. While eagerness to spread the Gospel of peace in St. Paul's Letter to the Ephesians (6:15) is part of the Christian armour for the spiritual combat, peace was also the first message which the disciples had been asked to proclaim wherever they were sent on a mission. Further, the power to tread on serpents and scorpions and the whole strength of the Enemy (Lk 10:19) was a special gift of the Lord to t h e disciples to free them f r o m fear in the fulfilment of their mission. Church history has recorded remarkable missionary activity among the Syriac monks. How they went northwards to evangelize Armenia, westwards to Ethiopia and brought the faith to Central Asia and reached the eastern shores of China only some
The Structural Parts
83
f o r t y y e a r s a f t e r t h e a r r i v a l of t h e B e n e d i c t i n e m o n k s s e n t b y Gregory the Great to carry the faith to England. 6.
INCORPORATION INTO THE COMMUNITY
T h e s i x t h a n d l a s t M y s t e r y I n i t i a t i o n of the C l o t h i n g of t h e M o n k in t h e A n t i o c h e a n l i t u r g y , c o m i n g a f t e r t h e sealing, t h e t o n s u r i n g , t h e s t r i p p i n g , t h e c l o t h i n g a n d t h e h o l y b a t h , is t h e i n c o r p o r a t i o n of t h e n e w l y c l o t h e d m o n k i n t o t h e C o m m u n i t y . N o w , a f t e r r e t u r n i n g t o t h e n a v e , a t t h e m o m e n t of t h e s o l e m n r e c e p t i o n i n t o t h e c o m m u n i t y , a f t e r ail t h e p r a y e r s a n d persuasive exhortations, and the Mystery Initiations which actua t e d t h e m , t h e C a n d i d a t e , in a d r a m a t i c m a n n e r , f a l l s on his knees before t h e brethren, four times t u r n i n g successively a n d s y m b o l i c a l l y t o t h e f o u r q u a r t e r s of t h e e a r t h , e a s t a n d w e s t , n o r t h a n d s o u t h , m a k i n g his e a r n e s t s u p p l i c a t i o n : Barek Mor! My brothers, receive m e ! T h e c o m m u n i t y ' s j o i n t r e s p o n s e is as a h u m ble as t h e C a n d i d a t e ' s r e q u e s t , c o m i n g also as a l a s t c o n f o r m a t i o n of t h e G o d - c e n t r e d n e s s of t h e m o n a s t i c c h a r i s m : May the Lord receive you in His mercy! B u t t h e a c c e p t a n c e of t h e C a n d i d a t e ' s r e q u e s t , t h e welc o m e g i v e n t o h i m b y t h e C o m m u n i t y is c e l e b r a t e d first w i t h a p r a y e r of t h e R i s h Dairo in f a v o u r of t h e C a n d i d a t e : L o r d o u r L o r d , A l m i g h t y a n d H e a v e n l y , w h o in all g e n e r a t i o n s dwell in t h e souls of t h e h o l y , m a k e t h i s y o u r s e r v a n t t o b e a sign of g o o d n e s s a n d u n i t e h i m t o t h o s e w h o r e v e r e Y o u . P r e s e r v e h i m u n d e f i l e d u n t i l t h e e n d , in his w a y of life, P e r f e c t t h e i n t e n t i o n of his will. Grant him a course w i t h o u t shame and be to him a helper. Give h i m c o u r a g e a n d s t e a d f a s t n e s s i n v i r t u e a n d let. h i m n o t be c o n q u e r e d in t h e c o n f l i c t w i t h t h e E n e m y . Sustain him by heavenly labours, divine teachings a n d t h e k n o w l e d g e of Y o u w h i l e Y o u s t r e n g t h e n h i m t o do Y o u r will. Grant him mercy and grace. A n d m a y p r a i s e a s c e n d t o Y o u f r o m u s all, F a t h e r , Son a n d H o l y S p i r i t f o r ever. A n d w h e n t h e p r a y e r is c o m p l e t e d t h e r e c e p t i o n i n t o t h e c o m m u n i t y is solemnized b y a g e s t u r e of t h e R i s h D a i r o . D u r i n g
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The Ritual of the Clothing of Monks
the Responsorial Psalmody, after a Doxology, which concluded the first psalm, 51, he had welcomed the Candidate who was offering himself to enter into a Covenant with God, while offering a meaningful prayer for him: May God to whose Holy Covenant you have come to adhere with readiness, in the fervour of love, make you worthy to offer praise and glory to Him, by a becoming way of life, in uprightness, with the labour of good works, orthodox faith and in a manner well-pleasing to Him, now and for ever. But at the end of the celebration, the prayer t u r n s into action: P u t t i n g on the shoulder of the Candidate a bare wooden Cross, he gives him the kiss of peace accompanied with a formal and solemn declaration of the Candidate's new covenantal relationship, sealed by the reception into the Community: In confirmation of these covenants which you have made and have confessed before God and His holy angels, and all this priestly brotherhood, in the bond of t r u e love we give you peace in the Lord. While t h e newly clothed monk, stands below the step of the qestromo, at the northern side of the nave, all the brethren give him the kiss of peace, while the following hymn is sung: 0 you all who have bent your necks to put on the yoke of Christ's commandments, serve Him with joy. Your minds captive in the delights of this passing age and in the emptiness of lust should not regard the toils as a heavy load and a burden. The yoke of the Lord is pleasant and His burden is light, on account of the hope of the good things to come, which will never come to an end. As it is written, the Lord is good to all those who wait for Him. Let us therefore wait for Him until the end, so t h a t we may not lose Him or f r u s t r a t e Him, who created ui in His goodness, and when we were lost by the transgression of the commandment, came to regain us by His victorious blood shed for us.
The Structural P a r t s
IV.
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Concluding Hymn and Prayers
The liturgy concludes with another solemn prayer of the Rish Dairo, a prayer of thanksgiving showing the Clothing of the Monk as a manifestation of the love of God and of the reconciliation He offers to humankind which has gone astray, a f r u i t of Christ's work of salvation. And it recalls the Gospel saying that there will be greater joy in heaven over one sinner who repents t h a n over ninetynine righteous people who do not need to repent (Lk 15:7): Lord Jesus Christ, Lover of Humankind full of grace and t r u t h , to You be thanks for all Your blessings and for the grace of Your assistance to our weak and sinful race... when by sin we had fallen from heaven to earth, You again, in Your love for Your human nature, with tenderness made us ascend from earth to heaven, carrying us on Your shoulders, making us r e t u r n to our first inheritance and joining us, earthly creatures, with the spiritual angels. And as it seemed good to You, with joy, You chose the account of the one sinner who repents, and recorded it among the glorious deeds of Your Gospel... And then come a series of petitions in favour of the newly clothed monk, recalling the earlier themes, including the eschatological fulfilment: Receive this Your servant, who by our poor hands has drawn near to You and become Your disciple. Give him a token of spiritual life and take away from him the old man and clothe him in the new and spiritual man... Let Your Holy Spirit dwell in him, and Your strength strengthen his weakness in the keeping of Your holy and life-giving commands. And so, let him behave as befits his holy habit, so t h a t he may be worthy of mercy on the day of Your glorious manifestation, and with the saints who have been pleasing to You, he may enter the marriage-chamber full of joy, and we and he may be worthy to praise You in Your heavenly kingdom without end, and Your Father and Your Holy Spirit, now and a t all times for ever.
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T h e n t h e y recite t h e Qaumo: H o l y are Y o u , 0 God..., followed by t h e Our F a t h e r . . . a n d t h e Creed. A n d t h e Service ends w i t h t w o m o r e Concluding P r a y e r s of t h e R i s h Dairo f o r t h e persever a n c e of t h e newly clothed m o n k , of which we give here t h e last: Confirm, L o r d , •who has received with the strength
Your servant
t h e h a b i t of h u m i l i t y which comes f r o m Y o u ,
t h a t he m a y be able t o q u e n c h t h e fiery a r r o w s of t h e Evil One and that
Y o u r H o l y N a m e m a y be praised because of him, n o w and always a n d for ever.
PART
TWO
A Drama of Four Actors
Our patient exercise of narrative theology weaving together the prayers, symbols and actions of the Service of the Clothing of Monks can still be enlightened if we look at it as a drama. This wiil require the repetition of some quotations for which we ask the reader to bear with us, as we shall restrict them to the most relevant to our purpose. Our drama is not a mystery play, as they used to be performed in medieval Europe, and even today at Oberamergau where the Passion is periodically played. Not also a drama ending with a victimisation, b u t on the contrary one culminating in the resurrection of one who was dead, as the father of the prodigal son, to whom the Candidate relates himself, spoke: This son of mine was dead, and he is alive again, he was lost and is found. The Clothing of Monks is a Church Service, a mystery or sacrament, which through the mediation of the Church's prayers and initiations involves an encounter with God, spoken of as a divine visitation. The prayers of the Church show aboundantly t h a t our Service is p a r t of a greater drama, a drama of redemption, originating in the account of creation and the fall, and unfolding until it reaches out to the parousia. Its centre is in Christ, but it involves four main partners: God, the Rish Dairo, the Community and the Candidate. Initiated in Paradise, the drama is related to the whole creation: the human race, the nations and more directly the Church represented by the Bridegroom and the Bride, with the angels and the saints in heaven. A privileged place is given to the Virgin Mary: Who is worthy of the blessing of all the generations of the world, the holy, glorious, ever Virgin Mother of god. And with her are the prophets and the apostles, the
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T h e R i t u a l of t h e Clothing of Monks m a r t y r s , confessors, holy f a t h e r s and o r t h o d o x d o c t o r s of t h e Church.
B u t S a t a n is also t h e r e , t h e E n e m y , t h e Wicked One, t h e S e r p e n t : Who b y his wicked a n d b i t t e r jealousy deceived us t o fall f r o m t h e heights of P a r a d i s e a n d who a s s a u l t s t h e holy ones inflicting on t h e m f a t a l w o u n d s .
1
God
1.1. God is unseen, y e t H e is u n d o u b t e d l y the main actor. H e is r e p e a t e d l y p r a y e d t o receive t h e C a n d i d a t e . T h i s is done in t h e m o s t solemn m a n n e r in t h e Opening P r a y e r offered b y t h e R i s h Dairo: 0 H o l y One a n d Lover of t h e holy ones, who t a k e delight in the holy ones, God H o l y above all, receive this Your servent set a p a r t for Y o u in holiness... And again in t h e i n t r o d u c t o r y p r a y e r t o t h e M y s t e r y I n i t i a t i o n s : Lord God A l m i g h t y , who b r o u g h t us f r o m n o t h i n g into existence, t h a t we m i g h t s h a r e in Y o u r goodness, a n d when we h a d long been in sin, r e n e w e d us again b y t h e m a n i f e s t a t i o n of Y o u r Only Son, who desires n o t t h e d e a t h of a sinner, as H e said, b u t w a n t s all people t o be saved and t o come to t h e knowledge of t h e t r u t h , receive this Your servant who has l e f t t h e w o r l d and its deadly s t o r m s a n d has t a k e n u p the g e n t l e yoke of Y o u r Only Son. I n t h e E t r o t h e p e t i t i o n is addressed t o
Christ:
Our Lord J e s u s Christ, t r u e hope of Y o u r C h u r c h . . . Open, 0 Lord, t h e door of Y o u r mercy t o t h i s Y o u r s e r v a n t a n d receive him, f o r he bowed his neck t o t a k e u p o n h i m Y o u r sweet yoke. And in t h e conclusion of t h e I n c o r p o r a t i o n i n t o t h e C o m m u n i t y , a n o t h e r solemn p r a y e r , t h e p e t i t i o n is m a d e in a v e r y t o u c h i n g manner: L o r d J e s u s Christ, L o v e r of H u m a n k i n d , f u l l of grace a n d t r u t h . . . as it seemed good t o Y o u , w i t h joy, Y o u chose t h e a c c o u n t of t h e one sinner who r e p e n t s , a n d Y o u
Á D r a m a of F o u r A c t o r s
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r e c o r d e d it a m o n g the glorious deeds of Y o u r Gospel. T h e r e f o r e now we beseech Y o u , 0 L o r d , full of goodness, t h a t , as is b e f i t t i n g Y o u r Sweet Gentleness, You will receive this Your servant, who t h r o u g h our poor hands has d r a w n near t o Y o u a n d become Y o u r disciple. F u r t h e r t h e A d m o n i t i o n read by t h e Rish Dairo t o t h e C a n d i d a t e concludes w i t h a v e r i t a b l e a v a l a n c h e of r e q u e s t s m a d e t o God in his f a v o u r and in f a v o u r of t h e C o m m u n i t y : May God give y o u the grace to do g o o d . . . May H e give y o u s t r e n g t h , c o n s t a n c y a n d p a t i e n c e in all assaults of t h e Wicked One. May t h e L o r d r e m o v e f r o m y o u all d e s p o n d e n c y . . . May H e give y o u h u m i l i t y w i t h r i g h t obedience. May t h e L o r d give you t h e grace t h a t y o u m a y s u r r e n d e r to H i m with confidence a n d w i t h o u t shame, t h e h a b i t which you receive and n o t p u t t o shame on t h e d a y of j u d g e m e n t those who offered you. May the and the
t h e L o r d , Lover of H u m a n k i n d , forgive a n d p a r d o n failings of us all, b y His grace a n d a b u n d a n t m e r c y by t h e p r a y e r of H i s blessed Mother Mary a n d all saints.
T h a t God is t h e u n s e e n a n d y e t t h e m a i n a c t o r of t h e d r a m a a p p e a r s still m o r e r e m a r k a b l y w h e n t h e Rish Dairo confers t h e Mystery I n i t i a t i o n s . E x c e p t w h e n h e gives t h e kiss of peace t o the C a n d i d a t e , a t t h e R e c e p t i o n i n t o t h e C o m m u n i t y , he never a c t s in his o w n name. All his a c t i o n s are done in t h e n a m e of God. I n t h e first t w o i n i t i a t i o n s he says: N . . . is sealed..., N . . . is t o n s u r e d . . . a n d he invokes t h e H o l y T r i n i t y : In the name of the Father, and of the Son and of the Life-giving Holy Spirit. W h e n he t a k e s off t h e old g a r m e n t s , he prays: 'May the Lord take off from you the old man, who is c o r r u p t e d by sinful desires'. Similarly w i t h t h e Clothing: 'May the Lord God clothe you in the robe of glory'. And a t t h e H o l y B a t h , he t u r n s successively t o God, t o t h e H o l y Spirit a n d t o Christ: May God fulfil in you the Mystery w i t h which y o u h a v e b e e n sealed... May the Life giving Water... the Holy Spirit, w a s h a w a y f r o m y o u t h e S e r p e n t ' s v e n o m a n d all t h e f o u l n e s s of sin, f o r ever... May t h e R i v e r of Peace a n d Salvation, Christ our
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The Ritual of the Clothing of Monks God, wash and wipe away from you all evil and bitterness and all defilement of sin for ever.
The same God-centredness is shown by both Candidate and Community. The Candidate when he makes his profession of faith: I wish to draw near to God, be good to me, Lord, my trust, that I may recount all Your wonders. And by the Community who, when asked to receive the Candidate answers in unison: May God receive you! 1.2. God is first and most solemnly addressed as the Holy One, holy above all. This points to God's transcendence. In the Bible, holiness is the mysterious nature of the Divine, gloriously manifested to the Prophet Isaiah in his vocational vision in the Temple at Jerusalem. But while the prophet was overwhelmed by a sense of unworlhiness and felt that he was lost because he, a sinner living amo'ig sinners, had seen the glory of the Most High, here God's transcendence is tempered by the revelation of His love. The Holy One loves the holy ones, takes delight in them and wishes to share His holiness with those who draw near to Him. This is what the Church celebrates in the Clothing of the Monks, the Candidate set apart for God in holiness is called to share, to participate in God*s holiness by drawing near to Him. 1.3.
God is also addressed as the Godhead. This refers to the
being of God, 'He who is'. The Godhead belongs or is shared by the three persons: Father, Son and
Holy Spirit,
The Trinity is
repeatedly praised after each psalm. The Rish Dairo, in some of his prayers, gives glory to them in the most exalted terms: Glory to Praise
to
Exaltation Father,
Your Your
to
Your
Being. Lordship. Godhead,
Son and Holy Spirit,
One Being,
One Godhead in three persons, One Being confessed as One. Have compassion on us in Your goodness and have mercy on us.
A D r a m a of F o u r A c t o r s 1.4.
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Our Lord Jesus Christ, our Saviour
H o w e v e r , as t h e celebration of t h e c l o t h i n g of t h e Monk is a M y s t e r y , t h a t is t h e Church's a c t u a t i o n of Christ's w o r k of salvation, it is to H i m t h a t t h e p r a y e r s are m o s t f r e q u e n t l y addressed, o f t e n as to t h e L o r d , to God, t h e Saviour; a n d first t h e p r a y e r s f o r m e r c y and compassion: Christ, who b y Y o u r m e r c y , for the sake of s i n n e r s , u n d e r w e n t t h e passion in Y o u r flesh, have c o m p a s s i o n o n me, a sinner, I t a k e r e f u g e in Y o u . H a v e m e r c y o n me. As Y o u did p a r d o n t h e s i n f u l w o m a n who c a m e t o Y o u , 0 God, p a r d o n m e all my sins and transgressions. H a v e m e r c y on me. I n t h e m e r c y of Y o u r grace, m y Saviour, t u r n me t o t h e w a y of Y o u r c o m m a n d m e n t s and m a y 1 see Y o u r c o m passion. I n Y o u r goodness Y o u promised P a r a d i s e t o t h e thief who p u t his t r u s t in Y o u . . . I p r a y Y o u , have compassion on me. In t h e solemn p r a y e r s which c o m m e m o r a t e His w o r k of s a l v a t i o n , Christ is a d d r e s s e d in the m o s t elevated t e r m s : Eternal Word and Immaterial offspring of the Invisible Father... True Master and Teacher of Righteousness... Remitter of debts and Forgiver of sins who washes away iniquities a n d cleanses all defilements, who is r e m o t e a n d b e y o n d all h u m a n t h o u g h t , the Wisdom and Radiance of His Father, who set o u t as a Good Shepherd t o seek t h e lost sheep a n d f o u n d t h e m f o r life everlasting, who e m p t i e d Himself f o r o u r salvation and became m a n f r o m a h u m a n being, u n i t i n g His Godhead w i t h our m a n h o o d , Self-Existent Son of the Father who confined Himself in His c r e a t i o n a n d became m a n f r o m t h e Virgin w i t h o u t changing f r o m , being God, t h e Creator who m a d e h e a v e n b y His w o r d a n d b y t h e b r e a t h of His m o u t h all t h e h o s t s of heaven. B u t His t r a n s c e n d e n c e is m a t c h e d by H i s compassion: Christ our God who are served b y choirs of fire a n d s p i r i t in a way b e f i t t i n g God, a n d who in love f o r h u m a n k i n d came d o w n f o r t h e lost sheep, a n d were p e r s o n a l l y u n i t e d
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The Ritual of the Clothing of Monks with our body of flesh and dealt with human beings and took on Your shoulders the lost sheep to bring it back and made it enter Your fold...
This emboldens the Church to address to Him her most earnest prayers for herself as well as for the Candidate, as quoted earlier from the Sedro, the Etro, the Great Intercessions, and the Introductory prayer to the Mystery Initiations. The same boldness prompts her to address Christ as the Bridegroom who joins with the soul in mystical espousals, b u t for a betrothal to His crucifixion, and calls her to the bridal chamber: Christ, Bridegroom who betrothed the human soul to Yourself, saved it by Your blood, freed it by Your cross, and made it beautiful by a great number of ordinances, and promised it life eternal, this soul which is betrothed to Your crucifixion, give it to do good works and make it worthy of the bridal chamber. 1.5.
The Holy Spirit
In the Johannine writings the Holy Spirit is intimately associated with Jesus. He is sent by Him from the Father. He is His witness. When He comes, He will lead the disciples to the whole t r u t h . This relationship to Christ is often recalled in the prayer of the Church. In the Season of the Resurrection the Church addresses Christ as Mystery, a Mystery shared with us through the Holy Spirit: Praise... to the Mystery who anointed us, the Paschal Mystery, the Mystery of the Lord who died and rose again f r o m the dead to renew us by His Spirit and clothe us with the new manhood, making us a new creation, those who are begotten of God. The Holy Spirit is spoken of by St Paul as the pledge of our participation in God's life: It is God who has set His seal upon us, and as the pledge of what is to come has given the Spirit to dwell in our hearts (2 Co 1:22).
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A c c o r d i n g l y t h e Rish Dairo, in a solemn p r a y e r of p e t i t i o n s t o Christ in f a v o u r of t h e C a n d i d a t e , a f t e r t o n s u r i n g him, says: ' T e a c h h i m t o do Y o u r will, grant him the pledge of Your Holy Spirit*. He had m a d e a similar r e q u e s t in t h e E t r o : Our L o r d J e s u s Christ, t r u e h o p e of Y o u r Church, t r u s t of Y o u r f a i t h f u l , whose door is open t o t h e p e n i t e n t s a n d who receive sinners r e t u r n i n g t o Y o u , open, 0 L o r d , t h e door of Y o u r mercy to t h i s Y o u r s e r v a n t and receive h i m , for he bowed his neck t o t a k e on h i m Y o u r sweet yoke. Let Your Holy Spirit come and rest on him. P a r d o n all his failings... (p. 25) I n t h e Concluding P r a y e r of t h e Celebration, his r e q u e s t will be m o r e explicit, p o i n t i n g to a p e r m a n e n t and a c t i v e p r e s e n c e of the H o l y Spirit in him: Let Your Holy Spirit dwell in him, a n d Y o u r strength s t r e n g t h e n his weakness in t h e keeping of Y o u r h o l y a n d l i f e - g i v i n g commands, (p. 44) Y e t t h e d i s t i n c t i v e work of t h e H o l y Spirit in the c e l e b r a t i o n of t h e Clothing of t h e Monk is to p u r i f y t h e C a n d i d a t e f r o m all defilements in o r d e r t h a t he m a y be r e n e w e d and l a b o u r in p u r i t y and holiness. I t was in t h e last p a r t of t h e R e s p o n s o r i a l P s a l m o d y , even a f t e r he had offered t h a n k s g i v i n g s w i t h t h e whole Congregation t h a t t h e C a n d i d a t e , w i t h t h e v e h e m e n c e of an o u t b u r s t coming f r o m t h e d e p t h of his h e a r t , t u r n e d t o t h e H o l y Spirit: L e t t h e S p i r i t b r e a t h e u p o n me, who b y His d e s c e n t r e m o v e s our foulness a n d
r e n e w s our old n a t u r e .
And t h e R i s h Dairo took over t h e p r a y e r , insisting t h a t t h e Candidate m a y n o t only be purified, b u t also renewed; and t h u s offer t h a n k s g i v i n g s : By His o v e r s h a d o w i n g y o u , m a y H e b u r n a w a y t h e luscious g r o w t h of sin a n d i n s t e a d p o u r grace u p o n y o u , so t h a t y o u m a y be t r a n s f o r m e d and give fitting t h a n k s . A t t h e e l e v a t i o n of t h e Mysteries a t t h e Q u r b o n o , w h e n l i f t i n g u p t h e chalice t h e c e l e b r a n t offers praise t o t h e t h r e e p e r s o n s distinctly:
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The Ritual of the Clothing of Monks To the To the And to fulfiller
Father who fashioned the world in His mercy. Son who redeemed it by His Passion. the Life-giving Holy Spirit, the perfector and of all t h a t has been and t h a t will be.
It is in the same manner t h a t the Rish Dairo speaks of the Holy Spirit in the introductory prayers of the Holy Bath. The Holy Spirit fulfils: May God who dwells in His worshippers who have faith in Him when they come to receive His Holy Covenant, fulfil in you the Mystery with which you have beer. sealed. And how this happens is revealed in the prayer which the Rish Dairo offers while pouring water over the feet of the Candidate. It is the work of the Holy Spirit through the sacramental power of the water: May the Life-giving Water of which we never feel satiety, the Holy Spirit, wash away f r o m you the Serpent's vetiom and all the foulness of sin for ever. 16.
The Mother of God
Closely associated with God, in the Divine Dispensation, is the Virgin Mary of Nazareth, a city of Galilee, betrothed to a man whose name was Joseph of the house of David, called to be the Mother of the Saviour. Her participation in Christ's work of salvation is recalled in a beautiful prayer, alreadyquoted, which introduces the thanksgivings of the Candidate and the Community, concluding the Responsorial Psalmody, when her intercession is sought for the restoration of the divine image in the Candidate and the monastic community as quoted above: 0 Gentle Mary, to make to shine again our n a t u r e which was wallowing in the mire of sin and obscured by the deceitfulness of idols, you revealed it in your Son. Therefore, by the power of your prayer, draw again His radiance upon us, to dispel the gloom t h a t darkens us.
A Drama of Four Actors
2.
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The Rish Dairo
The Rish Dairo is the leader of the celebration. While offering the prayers to God, he is the mouthpiece of the Church and of the monastic community of which he is the shepherd: Christ our God...Accept now the prayers and supplications of Your servants who, with fear and trembling, are brought in the presence of Your Lordship. Send on them the gift of the Holy Spirit, 0 Lord our Lord, who for our salvation were raised on the wood of the Cross... (p. 23). In his Exhortation to the Candidate but also in his prayers for him, the Rish Dairo draws a distinguished picture of the monastic charism, as here in the prayer concluding the incorporation into the Community: Enlighten his face by the forgiveness of his sins and array him in the mantle of shining brightness. Extinguish in him the ardour of the flesh. Bind his mind with Your love. Kindle in him the inextinguishable fire of Your charity free from passion. Let him live in You a life such as is becoming and let him receive from You the help which does not fail. Perfect him in truth and in the promises of Your Gospel. Grant him the grace of a lasting confession and dispose him to fulfil Your lifegiving commands. Fill him with reverence for You. Strengthen him with an armour on the right hand and on the left. Gird him with chastity and purity. Grant him to tread on serpents and scorpions and all the power of the Enemy. Keep his life in righteousness and all his senses in modesty and chastity. But when he performs the Mystery Initiations, he acts in the name of God. He is His instrument, as he himself acknowledges in a prayer for the Candidate: Receive this Your servant, who by our poor hands has drawn near to You and become Your disciple, (p. 8 9 )
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3
The Community
The C o m m u n i t y has led t h e C a n d i d a t e ' s m e d i t a t i o n all t h r o u g h the Responsorial P s a l m o d y b y c h a n t i n g a p p r o p r i a t e psalms a p t to evoke his i n n e r dispositions. On several occasions, he t u r n e d t o t h e m in p r a y e r , a d d r e s s i n g t h e m in a f f e c t i o n a t e t e r m s : t h e m o n a s t e r y t o which he was called, t h e c o m m u n i t y which he loved, t h e b r o t h e r h o o d of t h e m o n a s t i c o r d e r , t h e flock of s p i r i t u a l sheep who b r o u g h t him to t h e L o r d ' s fold a n d whose c o m p a n y is dear to him. H e r e q u e s t e d t h e i r p r a y e r s for his weakness, t h a t t h e L o r d m a y have m e r c y on him, b u t also asked t h e m t o receive him as one of t h e m : In t h e monastery to which I was called a n d the community which is dear t o me, receive w i t h love m y n o t h i n g n e s s , f o r I seek r e f u g e in y o u r p r a y e r . B r o t h e r h o o d a n d all m e m b e r s of t h e m o n a s t i c o r d e r , a n d f a t h e r s in w h o m I h a v e t a k e n refuge, offer p r a y e r s for me t o God t h a t H e m a y h a v e m e r c y on me. W h e n he t u r n e d to t h e m again t o r e q u e s t t h e i r p r a y e r in H y m n of t h e Service of Incense he a d d r e s s e d t h e m as:
the
Flock of spiritual sheep who h a v e b r o u g h t me to His fold, ask mercy for m y weakness, f o r I love y o u r c o m p a n y . The C o m m u n i t y r e s p o n d e d on an elevated tone, p o i n t i n g t o t h e i r t h e o c e n t r i c u n d e r s t a n d i n g of t h e m o n a s t i c c h a r i s m : May our L o r d be t o y o u a s t r o n g h o l d , and by H i m m a y y o u be saved f r o m all h a r m . May our L o r d t r e a t you alike w i t h all those who do H i s will, t h a t He m a y rejoice in y o u a n d y o u in H i m , in t h e life which does n o t pass away. (p. 25) I n t h e Sedro, a f t e r p r a y i n g for t h e C a n d i d a t e , t h e R i s h Dairo addresses most f e r v e n t p r a y e r s for t h e C o m m u n i t y , showing b y t h i s how closely t h e y are u n i t e d w i t h t h e Candidate, s h a r i n g his own dispositions of r e p e n t a n c e , conversion a n d eagerness to be w i t h him in life e t e r n a l : 0 L o r d , h a v e c o m p a s s i o n o n t h e people g a t h e r e d here in Y o u r H o l y N a m e , while we, w i t h h i m , are p o u r i n g our
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hearts in Your presence. O my Lord, let not our sins and wickedness enter into Your holy heart which does not remember wickedness. As human beings we have sinned. As creatures of dust we have committed offences. We have failed like servants, but You, 0 Lord, pardon as God, Have compassion as the Merciful One. Set free as the Good One. My Lord, do not forsake us for ever. Do not t u r n away Your face f r o m us. Do not let our heads bow down to the earth on account of the evil we have committed. Let us not come to shame, to weeping, to derision before the choirs of angels and before the people. My Lord, do not fill us with shame everlasting, b u t give us confidence and make us stand at Your right side. The Rish Dairo in his solemn prayers associates the Community with the Candidate as in the Sedro, when after making requests for him, he pursues: Accept now the prayers and supplications of Your servants who, with fear and trembling, are brought into the presence of Your Lordship. Send on t h e m the gift of the Holy Spirit, 0 Lord our God, who for our salvation were raised on the wood of the Cross. On formal occasions, however, he speaks of the Community as a priestly brotherhood. By this he points to her ecclesiastical character, her being a Church, Church on her own. These are two solemn occasions. First at the beginning of his Exhortation to the Candidate, before the Mystery Initiations, when he calls his attention to the solemnity of the celebration in which he makes his life commitment: Brother, behold before whom you are standing! You are offering your vows and promises not before mortal and perishable beings, b u t in the presence of Christ God, who searches the minds and hearts, before the holy altar, with the holy angels and the saints as witnesses, in the presence of this priestly brotherhood, and you promise to live and to die with us. The second occasion is the formal reception of the Candidate into the Community. Though God has repeatedly been asked by the Rish Dairo to receive the Candidate, at this moment the
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The Ritual of the Clothing of Monks
Candidate t u r n s to the Community, praying; My brothers, receive me! The Community responds in all humility: May God receive you in His mercy! Yet the formal declaration comes from the Rish Dairo, here acting as both the representative of God and the executive of the Community: In confirmation of this covenant which you have made before God and his holy angels and all this priestly brotherhood, in the faith of the bond of t r u e love, we give you peace in the Lord. Then he gives him the kiss of peace. And while doing this he is followed by the whole community. Faith which enables to endure trials, and love which is the perfection of the Law and the Prophets have been the object of much of the Rish Dairo's exhortation in his eulogy of the monastic virtues.
4.
The Candidate
The Candidate comes as the last partner of our drama. This suits well his deep awareness of his nothingness. Yet in a very real sense he is the chief protagonist; he is at the centre of the celebration. The plot of the drama, the t u r n i n g away f r o m a wasteful, sinful life to closeness to God, originates and unfolds in him. Fashioned by his Creator from the dust of the ground, he was clothed in the image and likeness of God. He was given power to enjoy life in the Paradise of blessedness b u t , of his own will, he fell from that height to sink in the waves of sin as in the sea. Howevet on hearing from prophets and psalmists t h a t God will t u r n away His face from our sins and blot out our guilt, be t u r n s to Him, seeking refuge in His mercy. Ultimately lie is called to be clothed in a robe of glory, It is this which prompted us to undertake another reading of our celebration. We hope t h a t our readers will bear with us, as we will single out and concentrate on what concerns the chief protagonist of our drama, in order to come to a better understanding of the monastic charism in the Antiochean tradition. In the Opening Prayer, the Candidate is offered to God, the Holy One, also addressed as the Godhead. The emphasis is on holiness of life, an unblemished way of life, in solitude, most
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congenial to draw near to God. This will remain a dominant theme of the celebration. Yet good works will also be repeatedlyreferred to: Receive this Your servant set apart for You in holiness. Give him the grace, in this unblemished way of life, in solitude, to be worthy to draw near to Your Godhead by his good works, well pleasing to You, all the days of his life. The Liturgy of the Word is a moving evocation and, at times, a dramatic illustration of the great movement of conversion - his t u r n i n g away f r o m the deceit and u n t r u t h of the world to draw near to God - which, prompted by the Lord's grace, has taken place in him. In the first two Responsorial Psalms he pours out his heart crying for God's mercy: 0 Merciful Lord, I am d r o w n i n g ! Draw me f r o m the sea of sins and transgressions. In Your mercy, raise me lest 1 be lost in the abyss of sins. I wait for Your salvation, O Merciful Lord, Lord of Mercies have compassion on me Have mercy on me. A deep sense of sin is already a step towards the sanctity of God. It opens the door for His eager mercy. And the Candidate is comforted and encouraged by the praiseful prayer which the Rish Dairo offers to God for him: May God, to whose Holy Covenant you have come to adhere, with readiness, in the fervour of love, make you worthy to offer praise and glory to Him, by a becoming way of life, in uprightness, with the labour of good works, orthodox faith, and in a manner well pleasing to Him, for ever. In a following psalm, the Community's praise of the dwelling place of God on e a r t h - f o r the Psalmist the Temple at J e r u s a l e m prompts the Candidate to identify the dwelling place of God with the Community of which he seeks membership, and he prays to be received among them: In the monastery to which I was called and the community
which is dear to me,
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The Ritual of the Clothing of Monks receive with love my nothingness, for I seek refuge in your prayer.
The psalmody of the Community encourages him as he hears t h e m chanting joyful praises of their life: They are happy who dwell in Your house, for ever singing Your praise. They are happy, whose strength is in You, in whose hearts are the roads to Zion. As they go through the Bitter Valley they make it a place of springs, the a u t u m n
rain covers it with blessings:
They walk with ever growing strength, they will see the God of gods in Zion. Later the Candidate will join them in offering thanks, borrowing Mary's hymn of thanksgiving and expanding on it: With the joyful sounds of chant ascending to Him who is on high, let us again, together, exalt in all sincerity, with spiritual songs, Him who purifies us and removes our old habits of sin. Truly we owe a debt of thanks, (p. 20) And the Rish Dairo seeks Mary's intercession for the fulfilment of the mystery of restoration of the divine image in a prayer quoted above: 0 Gentle Mary... (p. 94). In the Sedro the Rish Dairo again offers for the Candidate instant prayers to Christ, prayers enshrined in the commemoration of His work of salvation: Only-begotten of the Father, You pour graces and good gifts; You pardoned the people's foolish ways by the prayers of Moses and saved his sister Miriam f r o m her leprosy; You saved Rahab and pardoned David's guilt because of the humble prayer he offered to You... Accept now our prayers and supplications... And this, Your servant, set apart from the world to draw near to You, make him worthy of Your mercy, of the pardon of sins and of seeing You with unveiled face... Free him from evil passions and from all impure thoughts which are not pleasing
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to You. Keep him in purity, in holiness, in chastity, in modesty, and in all which is pleasing to Your will. Save him f r o m being a cause of scandal, or offence, or ruin, or harm and of whatever sin to himself or to his fellowbeings, to those outside and those inside. But strengthen him with Your ineffable grace, You who take pleasure in the life of human beings, t h a t he may become a cause of glory to Your Holy Name. In the E t r o the Rish Dairo pursues his prayers the Candidate:
in favour
of
Let Your Holy Spirit come and rest on him... Count him among Your flock. Let him be a lamb in Your sheepfold, t h a t with all the children of the Church and holy disciples he may praise You and Your Father'and Your Holy Spirit, (p. 25) The Bible Lessons remind the Candidate of the biblical roots of the monastic charism and offer him exhortations and models still apt to inspire him; the great renunciation of Abraham to country and family on account of which he was to become a blessing for the nations. Next comes the Nazirite with his vows of abstinence and restraints, followed by Ben Sira's persuasive warning about the need of endurance in trials t h a t are bound to mark the monastic pilgrimage. Isaiah suggests t h a t the monk's life is an offering to God, while Jeremiah's passionate elegies of grief rejoin the exhortation of Ben Sira, b u t add to them a mystical quality: love of solitude and of silence and quiet even when one is crushed by distress. In the New Testament readings, the Candidate listens first to St Peter's call to holiness a holiness related to God's holiness. This should bring about a decisive mutation in his life. To tread the path of holiness, he needs to be purified by obedience to the t r u t h . This will lead him to brotherly love. By this he will be born anew, as f r o m an imperishable seed, the living and enduring Word of God. The Word of God is the seed of a divine rebirth as it gives him the power to act according to the will of God. St Paul expands on this theme in his letter to the Colossians: He who is raised with Christ must seek the things above. Raised to life in Christ and hiding his life in Him, he will be manifested with Him in glory. Such a high call requires
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necessarily genuine asceticism, a p u t t i n g to death of all t h a t which belongs to the earth, the old n a t u r e with its deeds, in order to put on the new nature, renewed in the image of its Creator. The Apostle's exhortation echoes the Opening Prayer of our Service, and expounds it, while directing it to the whole community: As God's chosen ones, holy and beloved, clothe yourselves with compassion, kindness, humility, mepkness and patience. Bear with one another and, if anyone has a complaint against another, forgive each other. J u s t as the Lord has forgiven You, so you also must forgive. Above all, clothe yourselves with love, to bind all together and complete the whole. Let the peace of Christ rule in your hearts; to this peace you were called as members of a single body. And be filled with gratitude. Let the word of Christ dwell in you in all its richness. I n s t r u c t and admonish each other in all wisdom. And with gratitude in your hearts sing psalms, hymns and spiritual songs to God. Whatever you are doing, whether you speak or act, do everything in the name of Jesus, giving thanks to God the Father through Him. In the Gospel lesson f r o m the evangelist Luke, Jesus Himself impresses on the Candidate t h a t the new life described by Peter, and more so still the life in union with the glorified Christ revealed by Paul, require utter detachment f r o m all t h a t one holds most dear: father and mother, wife and children, brothers and sisters, and especially one's own life: No one who does not carry his cross when following Me can be My disciple. The discipleship of Jesus demands t o t a l dedication, a very close following of Jesus, even in his sufferings and death. These unconditional demands are however tempered by two parables pointing to the need of discernment, of careful, conscious acceptance of the great task to which one is called. After a warning against the loss of initial enthusiasm in life - described as salt which loses its saltiness and becomes good for nothing - in response to scribes who blamed Him for allowing Himself to be in the company of sinners, Jesus answers
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with the parable of the Good Shephered who leaves the whole flock in the open to go in search of one lost sheep. And when it has been found and brought back: He calls his friends and neighbours together and says to them, Rejoice with me, for I have found my sheep t h a t was lost. And Jesus draws Himself a striking conclusion of the parable to which the Rish Dairo will allude later in his prayer: In the same way, 1 tell you, there will be more rejoicing in heaven over one sinner who repents t h a n over ninety nine righteous people who do not need to repent. These words will touch the heart of the Candidate. They are a p t to assuage the qualms of conscience which might still t r o u ble him after all his fervent prayers. The Diaconal Intercessions which follow the proclamation of the Gospel lesson suggest once more t h a t the Church's celebration of the Clothing of the Monk is something more t h a n a prayer service to mark his entering into a new way of life. The petitions explicitly offered for the Candidate are preceded by a solemn intercession recalling Christ's work of salvation, His incarnation and its universal purpose, the healing of the divisions which mar the unity of the human family: Grant us to mend our separations and to restore our divisions to the oneness in the likeness of Your Being. And the last intercessions are for tranquillity, peace and concord in the world, in the Church and among the people; for the remembrance of the saints, and of the living holy fathers. It is in this universal perspective t h a t four petitions distinctly in favour of the Candidate are made. And this again after recalling Christ's work of salvation, His incarnation, when: In love for humankind You came down for the lost sheep, and were personally united with our body of flesh, and dealt with men and took on Your shoulders the lost sheep to bring it back and make it enter Your fold. The petitions in favour of the Candidate are: For his earnestness in his holy life; for his endurance in the unseen warfare, ' t h a t he may remain unconquered by the hostile actions of the Evil One'; for his perseverance until the end in a life well pleasing to God; and above all for the Lord's everlasting mercies.
i04
The R i t u a l of t h e Clothing of Monks
I t is t h e Rish Dairo who c o n c l u d e s t h e m w i t h a p r a y e r a d d r e s s e d t o Christ. I t is a r e q u e s t in f a v o u r of t h e assembled m o n a s t i c c o n g r e g a t i o n , its p e r s e v e r a n c e in l a b o u r i n g in t h e L o r d ' s viney a r d , t h a t t h e y m a y be joined w i t h t h e saints, so t h a t w i t h t h e m , t h e y m a y m e e t H i m a t His second coming. The E x h o r t a t i o n of t h e Rish Dairo to t h e C a n d i d a t e h a s been e x p o u n d e d in t h e first p a r t of this c o m m e n t a r y . I t first d i r e c t s t h e a t t e n t i o n of the C a n d i d a t e t o t h e solemnly of his i n i t i a t i o n , a n d on this occasion, t h o u g h in passing, t h e R i s h Dairo speaks of his vows and promises. H e even c o n c l u d e s this i n t r o d u c t i o n w i t h a s t e r n assertion: ' Y o u p r o m i s e t o live a n d die with us', which m i g h t be i n t e r p r e t e d as t h e e q u i v a l e n t of t h e B e n e d i c t i n e v o w of s t a b i l i t y . In this E x h o r t a t i o n a considerable place is given t o t h e o r t h o d o x y of f a i t h with reference t o t h e first f o u r E c u m e n i c a l Councils. I t c o n c l u d e s w i t h t h e names of t h e o r t h o d o x f a t h e r s f r o m I g n a t i u s t h e F i e r y t o E p h r e m t h e Syrian a n d Isaac of A n t i o c h . B u t t h e s p i r i t u a l s e c t i o n r e m i n d s t h e C a n d i d a t e of t h e need of t h e Gospel v i r t u e s of h u m i l i t y , p a t i e n c e , gentleness, obedience, kindliness, good hope, c o n c l u d i n g w i t h a v i b r a n t eulogy of love, which 'reveals m o r e b r i g h t l y t h a n a n y o t h e r t h e image of t h e discipleship of Christ.' T h e C a n d i d a t e has t a k e n an a c t i v e p a r t in t h e L i t u r g y of the W o r d , especially in the Responsorial P s a l m o d y . T h e p r a y e r s t h a t followed: t h e Service of Incense, t h e Bible lessons, t h e I n t e r c e s s i o n s and t h e E x h o r t a t i o n of t h e Rish Dairo, i l l u s t r a t e d t h e g r e a t m o v e m e n t of conversion - his t u r n i n g a w a y f r o m a w o r l d of evil to d r a w r e a r to God - t h a t m a r k e d his life. B u t w i t h the m y s t e r y i n i t i a t i o n s his p a r t i c i p a t i o n in t h e c e l e b r a t i o n t a k e s a new t u r n . We hear him only twice. F i r s t w h e n he makes his profession of f a i t h before being t o n s u r e d , a n d last w h e n he p r a y s t o be received in t h e C o m m u n i t y . W i t h t h e M y s t e r y I n i t i a t i o n s he becomes a receiver. T h e symbolic a c t i o n s a n d t h e p r a y e r s which a c c o m p a n y t h e m c o n f e r on h i m t h e m o n a s t i c charism. In this light we can r i g h t l y speak of t h e m a k i n g of the m o n k , his o r d i n a t i o n or c o n s e c r e a t i o n . This leads us t o t h e last p a r t of o u r c o m m e n t a r y , t h e n a t u r e of t h e m o n a s t i c charism.
PART T H R E E
The Mature and Characteristic Features of the Monastic Charism We often hear f r o m the Church in her prayer t h a t she feels inadequate to offer the right praises to her Lord: Our mouths are too small to praise You, our Lord. This saying seems to apply also to the monastic charism. I t eludes any academic definition. The encounter of world religions which has taken place in the second half of this century has led scholars as well as monks who entered into interreligious dialogue to realize t h a t monkhood was not a creation of third or f o u r t h century Christian Egypt, but truly a world phenomenon.
1
A Charism Inherent in the Human Nature
Our Candidate confirms this view when he relates his own call to the account of creation, of thé fall and the hope of redemption: 0 God, Your love prompted You and You created me f r o m the dust. You clothed me in Your likeness and Your image in the Paradise of blessedness. You gave me power t o eat and enjoy. But by my own will I fell from t h a t height. In Your mercy lift me up. Have compassion, have pity on me. His longing for being raised f r o m his fall is the longing of humankind. It expresses the h u m a n soul's unquenchable thirst for a higher life. He realizes the radical insufficiency of the human condition and pleads for the restoration of the divine image in him:
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By his wicked and bitter jealousy the Enemy deceived me to fall from the height of Paradise. Since I listened to him, in justice I was found guilty. Lord, have compassion on Your image enslaved by the Evil One. Make me return to Your fold. T u r n to me. Have mercy on me. This suggests t h a t the monastic call is inherent in the human nature. The hnage, the Fathers say, is indestructible. I t is the imperishable seed of 1 Peter 1:23. Now t h a t you have purified your souls by obedience to the t r u t h so t h a t you may have genuine mutual love, love one another deeply from the heart. You have been born anew, not of perishable b u t of imperishable seed, through the living and enduring Word of God. And God's seed of 1 J o h n 3:9 Those who have been born of God do not sin because God's seed abides in them. They cannot sin because they have been born of God. This seed of life divine often remains buried in the heart of human beings, but, when one t u r n s to God to seek Him and to draw near to Him, it germinates and blossoms and bears f r u i t in the monastic charism.
2
A Holy Covenant
What does the Service of the Clothing of Monks f u r t h e r reveal about the object of the Church's celebration? In a prayer to God, before tonsuring the Candidate, the Rish Dairo asks ' t h a t he may fulfil his promises'. Promises and vows are also mentioned in the Rish Dairo's E x h o r t a t i o n to him. Yet these are little more than passing allusions, they refer rather to his inner dispositions. We do not find any explicit formula of vows or promises. The nearest to this would be the profession of faith repeated three times by the Candidate when lie offers himself to be tonsured. If there are no definite vows how then does he become a m o n k ? Without dwelling on the implicit allusions to a covenant, as in the lessons f r o m Deuteronomy and of the Prophet Zechariah
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in conclusion of t h e Clothing, we n o t e t h a t on several occasions, solemn occasions, t h e Rish Dairo a d d r e s s i n g t h e C a n d i d a t e speaks of a c o v e n a n t . Covenant is a d i s t i n c t i v e biblical f e a t u r e , a n e v e n t which is a t the h e a r t of God's E c o n o m y of S a l v a t i o n , in b o t h t h e Old and t h e New T e s t a m e n t s . I n c o n t r a s t t o a p r o f e s s i o n of vows which belongs to the m o r a l o r d e r , it p o i n t s t o God's i n i t i a t i v e in t a k i n g people as p a r t n e r s of His work of s a l v a t i o n . T h e reality of t h e Sinai tic, Covenant was t h a t Israel had b e e n chosen by God. By t h e t e r m s of t h e C o v e n a n t of Sinai, o u t of all t h e peoples of the e a r t h , t h e y became Y ah well's p e c u l i a r possession, " a k i n g d o m of priests, a holy n a t i o n " . By being t a k e n as p a r t n e r s of God's C o v e n a n t t h e y e n t e r e d i n t o a distinctive relationship with Him, a relationship implying care f r o m God's p a r t a n d obligations f r o m theirs. At t h e L a s t s u p p e r , when J e s u s i n s t i t u t e d t h e E u c h a r i s t , H e solemnly spoke of it as ' t h e N e w Covenant in H i s b l o o d ' ; 110 m o r e as t h e Sinaitic C o v e n a n t sealed b y t h e blood of t h e animal victim. H o w e v e r , as the blood of t h e Old C o v e n a n t u n i t e d t h e p a r t n e r s in a d i s t i n c t i v e r e l a t i o n s h i p w i t h Y a h w e h , now t h e blood of J e s u s is t h e bond which u n i t e s the New C o v e n a n t p a r t i e s : God t h e F a t h e r a n d t h e disciples of His Son J e s u s , t h o s e who believe in H i m , as sent by t h e F a t h e r t o save t h e w o r l d by d r a w i n g e v e r y o n e to Himself. In t h e earliest Syriac t r a d i t i o n , c o v e n a n t was t h o u g h t
to
be t h e most suited expression f o r t h e c o n s e c r a t e d life. A p h r a h a t , the
Persian
Sage,
twenty three the
Expositions
covenanters,
expression
as he
has b e e n
m o n a s t i c charism, Clothing
of
his
on C h r i s t i a n life, sets one a p a r t
for
called
them.
preserved
of
for
a
charism
t h e priest
Ephrem,
St
I t is r e m a r k a b l e t h a t this
to this
day to
as s h o w n in t h e C h u r c h ' s
Monks,
required today
in
elder c o n t e m p o r a r y
conferred before
the
designate
the
Celebration of t h e as
an
bishop's
order,
still
ordination.
This implies t h a t t h e exercise of t h e episcopal m i n i s t r y should b e a r t h e m a r k s of the m o n a s t i c charism. T h e C a n d i d a t e does n o t come f o r w a r d w i t h p r o m i s e s a n d vows. H e
prays
as in t h e R e s p o n s o r i a l
Psalmody
p s a l m t o be drawn f r o m t h e m i r e of his sins:
of t h e first
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The R i t u a l of t h e Clothing of Monks By t h e blood flowing f r o m Y o u r side, L o r d God, I p r a y Y o u , d r a w me f r o m t h e m i r e of m y sins. H a v e m e r c y on me.
A n d in conclusion of this psalm, t h e m o s t r e m a r k a b l e expression of t h e r e p e n t a n c e t h a t makes a t r u e conversion, c o n v e r s i o n t o t h e L o r d and His reign in this w o r l d , u l t i m a t e l y a new c r e a t i o n , t h e Rish Da o, a f t e r p r o n o u n c i n g t h e Doxology, a d d s this p r a y e r : May God to whose Holy Covenant you have come to adhere with readiness, in t h e f e r v o u r of love, make y o u w o r t h y t o oiler praise and glory t o H i m , b y a becoming w a y of life, in u p r i g h t n e s s , w i t h t h e l a b o u r of good works, o r t h o d o x f a i t h and in a m a n n e r well pleasing t o H i m , now and f o r ever. F u r t h e r , a t a m o s t decisive m o m e n t of t h e c e l e b r a t i o n , t h e conclusion of t h e M y s t e r y I n i t i a t i o n s , t h e i n c o r p o r a t i o n of t h e C a n d i d a t e into t h e C o m m u n i t y , t h e R i s h Dairo while p u t t i n g a wooden cross on t h e shoulder of t h e newly clothed m o n k , a n d speaking in t h e n a m e of t h e C o m m u n i t y declares solemnly: In confirmation of this Covenant which you have made a n d confessed b e f o r e God a n d His holy angels a n d all t h i s priestly b r o t h e r h o o d , in t h e f a i t h a n d b o n d of t r u e love we give you peace in t h e L o r d .
3 A Holy Mystery 3.1.
Mystery and Sacrament
Mystery, in singular or in p l u r a l f o r m , is a w o r d m u c h used in the p r a y e r of t h e Church of t h e A n t i o c h e a n t r a d i t i o n . I t does n o t refer t o s o m e t h i n g which is b e y o n d h u m a n reason, h i d d e n or inexplicable, b u t r a t h e r t o s o m e t h i n g which is revealed, b u t a r e v e l a t i o n of t h i n g s divine, a r e v e l a t i o n p e r c e i v e d by f a i t h . T h e e q u i v a l e n t of t h e Greek mysterlon, it is t h e t r a n s l a t i o n of t h e Syriac rozo, f r o m t h e P e r s i a n r o o t roz, m e a n i n g s e c r e t , especially the king's secrets, a n d a d o p t e d b y t h e A r a m a i c speaking Churches f o r t h e i r biblical a n d s a c r a m e n t a l theology. I n i t s passive f o r m t h e v e r b m e a n s to be mystically shown forth. T h e t h i n g s divine are divine m a n i f e s t a t i o n s or c o m m u n i c a t i o n s , in p r é f i g u r a t i o n or in r e a l i t y : 'Divine Mysteries were m y s t i c a l l y
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i m p a r t e d t o t h e p r o p h e t s ' . W h e n in r e a l i t y , m y s t e r y o b t a i n s its f u l l e s t m e a n i n g in t h e I n c a r n a t i o n of t h e W o r d of God a n d in His P a s s o v e r shared w i t h His disciples in t h e H o l y E u c h a r i s t . J e s u s is t h e M y s t e r y . H e is v e n e r a t e d as t h e Lord of the Mysteries. This reveals t h a t H e is b o t h the source a n d t h e u l t i m a t e m e a n i n g of all t h e Mysteries. T h e v a r i o u s m e a n i n g s of mystery are b e a u t i f u l l y revealed in t h e Sedro of t h e E v e n i n g P r a y e r of t h e T h u r s d a y in t h e Week of t h e P a s s i o n : P r a i s e t o t h e Mystery Hidden and Ineffable, who was m a n i f e s t e d in t h e flesh, who was p r o c l a i m e d a n d believed o n in t h e w o r l d , a n d a c c e p t e d b y t h e nations. H i m let us, and all those who p a r t a k e in t h e Mystery of faith, t h a n k and a d o r e a n d praise, a t t h i s t i m e of evening... W e praise Y o u , Lord of the Mysteries, Christ o u r S a v i o u r , who were spoken of in Mysteries by the prophets. A b r a h a m desired t o see Y o u r day a n d saw it a n d rejoiced, w h e n o n t h e s u m m i t of t h e m o u n t a i n you revealed Yourself t o him, a glorious m a n i f e s t a t i o n , in t h e r a m which was offered in sacrifice instead of Isaac and delivered h i m f r o m t h e knife. You also m a n i f e s t e d Yourself b e a u t i f u l l y t o Moses in t h e Mystery of the lamb offered In the evening as a ransom for the firstborn of Israel. II is Y o u , t h e l a m b of God, who on Y o u r Cross b o r e t h e sin of t h e world. A f t e r e a t i n g w i t h Y o u r disciples t h e lamb p r e s c r i b e d b y t h e law for t h e celebration of t h e préfigura live passover, Y o u m a d e t h e m u n d e r s t a n d t h a t t h e préfiguration was n o w t o be fulfilled, a n d t h e f o r e s h a d o w i n g was t o yield to t h e light, a n d t h e t r u t h be m a n i f e s t e d . I have a Mystery. I have a Mystery, I and the children of My household, a New Mystery which is revealed to them. A n d t a k i n g t h e b r e a d in Y o u r holy h a n d s a n d h a v ing blessed and b r o k e n it, Y o u gave it t o Y o u r disciples, the partakers of Your Mystery, saying: This is My b o d y which is b r o k e n for m a n y a n d is given for t h e sins of t h e w o r l d , And Y o u mixed t h e cup, f r o m wine a n d w a t e r , a n d gave it to t h e m to d r i n k , saying: This is t h e c u p of the New Covenant My blood. Take a n d d r i n k of it all of you. Do n o t d o u b t t h a t I sacrifice Myself and consecrate Myself f o r you. F r o m this t i m e t h e old o r d e r has passed a w a y a n d all t h i n g s h a v e b e c o m e new. Do t h i s in m e m o r y of Me, 0 the wonderful Mystery, living and life-giving! 0 t h e
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The R i t u a l of the Clothing of Monks L a m b who t a k e s away t h e sin of t h e world, a n d b y w h o m we are saved! O t h e Great P a s s o v e r t h a t rejoices t h e n a t ions b y His d e a t h ! O t h e Victim t h a t is o f f e r e d ! How great is this Mystery for those who understand, a n a s t o u n d i n g s t o r y for those who experience i t ! The C h u r c h receives this revelation. She who is t h e g a t h e r i n g of t h e n a t i o n s receives this Mystery with faith, a n d t r e a s u r e s it, a n d u p h o l d s it b e f o r e t h e world. In this Mystery she eats the living and undivided body, and drinks with love the life giving cup, y e t she r e s t r a i n s f r o m p r y i n g into it. L o r d , u n d e r t h e p r o t e c t i o n of Y o u r Cross, m a y Y o u r Church be g u a r d e d against t h e e n v y of t h e Evil One. May she be enriched w i t h the understanding of Your Mysteries, like J o h n who was reclining on Y o u r b r e a s t a t t h e s u p p e r , t h a t in Y o u r H e a v e n l y K i n g d o m she m a y e x u l t a n d rejoice exceedingly, a n d offer praise and t h a n k s g i v i n g to Y o u a n d to Y o u r F a t h e r a n d to Y o u r Holy Spirit, f o r ever.
Mysteries in t h e Oriental Churches designate t h e s a c r a m e n t s of t h e R o m a n t r a d i t i o n identified a t t h e Council of T r e n t as seven: B a p t i s m , C h r i s m a t i o n , E u c h a r i s t , Confession. M a t r i m o n y , O r d i n a t i o n a n d H o l y U n c t i o n . T h e y are accepted as such b y t h e O r t h o d o x Churches. In t h e R o m a n t r a d i t i o n t h e y are clearly distinguished f r o m t h e sacra mentals. These refer t o r i t u a l s a n d blessings i n s t i t u t e d by t h e Church, even c o n s e c r a t i o n s of persons as t h e c o n s e c r a t i o n of virgins and t h e profession of t h e religious life. I n the Oriental Churches a n d especially in t h e A n t i o c h e a n t r a d i t i o n , t h e w o r d m y s t e r y - as shown in t h e Sedro q u o t e d above - has p r e s e r v e d several meanings, i n c l u d i n g t h e R o m a n s a c r a m e n t a l s . Y e t it seems t h a t t h e Clothing of Monks should b e considered as a n o r d i n a t i o n , as it is t o be received b y t h e p r i e s t s before t h e i r episcopal o r d i n a t i o n . 3.2.
Mystery and Covenant
L e t us first n o t e t h e r e l a t i o n of m y s t e r y t o c o v e n a n t . I n her p r a y e r q u o t e d above, t h e Church makes J e s u s Himself t o declare t h a t H e has a M y s t e r y , a N e w M y s t e r y , a n d t h i s M y s t e r y is revealed in the N e w Covenant, the s h a r i n g of His b o d y t o be e a t e n a n d His blood to be d r u n k by His disciples. While o f f e r i n g t h e m H e declares e m p h a t i c a l l y :
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This is the cup of the New Covenant in My blood. Take a n d d r i n k of it all of y o u , Do n o t d o u b t t h a t I sacrifice Myself a n d consecrate Myself f o r you. F r o m t h i s t i m e t h e old o r d e r has passed away and all things h a v e b e c o m e new. Do t h i s in m e m o r y of Me. And t h e C h u r c h exclaims: 0 the wonderful Mystery, living a n d l i f e - g i v i n g ! 0 t h e L a m b who t a k e s away the sin of t h e w o r l d a n d b y w h o m we are saved. T h e Sinaitic C o v e n a n t was sealed b y Moses when he s p r i n k l e d o n t h e people t h e blood of a n a n i m a l offered in sacrifice. A f t e r t h i s he a n d his c o m p a n i o n s w e n t u p t h e m o u n t a i n w h e r e 'they saw God' and ate and drank. The N e w C o v e n a n t was sealed b y t h e blood of Christ who offered and c o n s e c r a t e d Himself in a sacrifice t o be a c t u a t e d in t i m e f o r t h e life of t h e C h u r c h in t h e E u c h a r i s t i c meal. As a t t h e c e l e b r a t i o n of t h e E u c h a r i s t by t h e C h u r c h , t h e N e w C o v e n a n t is a c t u a t e d by m a k i n g us share in t h e life of t h e Risen Christ, a t t h e Clothing of t h e Monk - t h e c e l e b r a t i o n of t h e p r a y e r s a n d i n i t i a t i o n s - the M y s t e r y a c t u a t e s a c o v e n a n t a l r e l a t i o n s h i p b e t w e e n t h e L o r d a n d t h e monk. It is in t h i s light t h a t we m u s t u n d e r s t a n d t h e r e p e a t e d r e f e r e n c e s t o a holy c o v e n a n t in t h e c e l e b r a t i o n of t h e Clothing of the Monk. T h e d i s t i n c t i v e r e l a t i o n s h i p of t h e m o n a s t i c c o v e n a n t t o t h e Mystery celebrated with p r a y e r s a n d i n i t i a t i o n s is e x p l i c i t l y revealed in t h e R i s h Dairo's p r a y e r i n t r o d u c i n g t h e H o l y B a t h : May God who dwells in His w o r s h i p p e r s who have f a i t h in H i m , when t h e y come t o receive His H o l y C o v e n a n t , fulfil in you t h e Mystery with which you h a v e been sealed... The C a n d i d a t e here is said t o have come t o receive God's Holy Covenant b y which he e n t e r s i n t o a new r e l a t i o n s h i p w i t h H i m . And God is p r a y e d to fulfil the Mystery w i t h which t h e C a n d i d a t e has been sealed: A washing away of t h e foulness
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T h e visible i n s t r u m e n t t h r o u g h which this t a k e s place is t h e w a t e r , while t h e agent, t h e Invisible A g e n t , is t h e H o l y S p i r i t as revealed in t h e p r a y e r otiered b y t h e R i s h Dairo while p o u r i n g t h e w a t e r on t h e f e e t : May t h e L i f e - g i v i n g W a t e r of which we never feel s a t i e t y , t h e H o l y S p i r i t , wash a w a y f r o m y o u t h e S e r p e n t ' s v e n o m . 3.3.
A Distinctive Actuation of the Mystery of Salvation
I n biblical usage, t h e word v i s i t a t i o n , w h e n r e f e r r i n g t o God, m e a n s a divine m a n i f e s t a t i o n , a divine i n t e r v e n t i o n , either of blessing, of j u d g e m e n t or p u n i s h m e n t . I n our r i t u a l it refers t o a blessing, a sign or m a n i f e s t a t i o n of s a l v a t i o n as in L u k e 1:68, "Blessed be t h e God of I s r a e l ! F o r h e has visited a n d r e d e e m e d H i s people". I t is in this addressed to Christ a l r e a d y q u o t e d in w o r t h q u o t i n g again,
sense t h a t t h e R i s h D a i r o . in a p r a y e r before tonsuring the Candidate - a prayer t h e first p a r t of our c o m m e n t a r y b u t a t least p a r t l y - asked of a v i s i t a t i o n :
I n Y o u r ineffable love for h u m a n k i n d , visit us w i t h t h e a c c u s t o m e d kindness of Y o u r b o u n t i f u l mercies, a n d a c t u a t e f o r us t h e m y s t e r y of S a l v a t i o n b y t h e r e t u r n of t h i s sheep who broke t h e f e t t e r s of t h e world a n d t o o k r e f u g e in You. Similarly in t h e Et.ro, also addressed t o C h r i s t , he h a d asked: 'Let Your Holy Spirit come and rest on him'. And again a f t e r t o n s u r i n g t h e C a n d i d a t e he p r a y e d , 'Grant him the pledge of the Holy Spirit'. B u t in t h e p r a y e r i n t r o d u c i n g t h e H o l y B a t h t h e s e p e t i t i o n s are spoken of as being g r a n t e d . A f t e r recalling t h a t God d w e l l s in His w o r s h i p p e r s who h a v e f a i t h in H i m , a n d p r a y i n g t h a t t h e M y s t e r y w i t h which t h e C a n d i d a t e has been sealed m a y n o w be fulfilled, t h e R i s h Dairo t u r n s t o t h e Candidate, exhorting him: May y o u live in p u r i t y a n d r i g h t e o u s n e s s all t h e days of y o u r life while giving thanks for His salvation by which He has truly visited you. And may the pledge of the Holy Spirit fee Preserved in you.
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T h e C a n d i d a t e is n o w e x h o r t e d t o give t h a n k s f o r the v i s i t a t i o n which he v e r y t r u l y received, a n d t h e p r a y e r c o n c l u d e s w i t h a p e t i t i o n t h a t t h e pledge of t h e H o l y Spirit which he received m a y be p r e s e r v e d in him. 3.4.
Monastic Charism and Baptism
To t h e people of J e r u s a l e m who had b e e n deeply m o v e d by P e t e r ' s p e n t e c o s t a l a d d r e s s a n d asked w h a t t h e y should do, t h e chief of t h e a p o s t l e s a n s w e r e d : R e p e n t and be b a p t i s e d e v e r y o n e of you in t h e n a m e of J e s u s Christ f o r t h e forgiveness of y o u r sins, a n d y o u shall receive t h e g i f t of t h e H o l y Spirit. A t B a p t i s m t h e m y s t e r y of s a l v a t i o n is a c t u a t e d b y w a s h i n g a w a y the sins of t h e b a p t i s e d a n d r e g e n e r a t i n g h i m t o b e c o m e child of God b y t h e g i f t of t h e H o l y Spirit. Similarly, a t t h e c e l e b r a t i o n of t h e Clothing of t h e Monk all t h e f o u l n e s s of t h e C a n d i d a t e ' s sins is washed a w a y a n d t h r o u g h t h e g i f t of t h e H o l y Spirit he is i n t r o d u c e d i n t o a new c o v e n a n t a l r e l a t i o n s h i p w i t h God. T h e r e l a t i o n s h i p of t h e Clothing of the Monk w i t h B a p t i s m was perceived v e r y early b y the m o n a s t i c f a t h e r s . A saying of t h e Desert F a t h e r s of E g y p t has r e c o r d e d this: T h e r e was a g r e a t m o n k a m o n g t h e seers. H e testified, saying: T h e power which I have seen coming d o w n d u r i n g b a p t i s m I h a v e also seen on t h e g a r b of t h e m o n k when he. received the s p i r i t u a l h a b i t . Some seven h u n d r e d years l a t e r St. B e r n a r d of C l a i r v a u x will d r a w a more a r t i c u l a t e parallel b e t w e e n t h e m o n a s t i c profession and baptism: [The m o n a s t i c profession] r e s t o r e s t h e divine image in t h e h u m a n soul and makes us Christlike, m u c h as b a p t i s m does. I t is also a n o t h e r b a p t i s m in t h a t we p u t t o d e a t h t h e e a r t h l y side of o u r n a t u r e so t h a t we m a y be more and m o r e clothed w i t h Christ, being t h u s b u r i e d in t h e likeness of his d e a t h . J u s t as in b a p t i s m we are delivered f r o m the p o w e r of d a r k n e s s and c a r r i e d over i n t o t h e k i n g d o m of light, so likewise in t h e second r e g e n e r a t i o n
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The R i t u a l of t h e Clothing of Monks of this holy profession we are r e f a s h i o n e d in t h e light of v i r t u e , being delivered n o t n o w f r o m t h e u n i q u e d a r k n e s s of original sin, b u t f r o m many a c t u a l sins, a c c o r d i n g t o t h a t cry of the Apostle, " T h e n i g h t is f a r a d v a n c e d a n d the day is a t h a n d " .
F o r us, this r e l a t i o n s h i p is a b u n d a n t l y i l l u s t r a t e d b y t h e similarity of t h e Mystery I n i t i a t i o n s of t h e t w o celebrations. As t h e n e o p h y t e ' s t h r e e f o l d sealing w i t h t h e sign of t h e Cross, while the H o l y T r i n i t y is invoked, associates h i m w i t h Christ for a p a r t i c i p a t i o n in His divine sonship, by a similar t h r e e f o l d sealing t h e Candidate, m a r k e d o u t as a holy l a m b of God, is f a r t h e r associated w i t h Christ's r e d e e m i n g sacrifice. The spreading o u t of t h e h a n d s while making t h e confession of life d e d i c a t i o n of t h e C a n d i d a t e a n d t h e confession of f a i t h of t h e n e o p h y t e show t h e i r readiness, t h e i r d e t e r m i n a t i o n a n d f u l l s u r r e n d e r to the L o r d . The s t r i p p i n g of t h e C a n d i d a t e a n d t h e d i v e s t u r e of t h e n e o p h y t e , with t h e r e m o v a l of his o r n a m e n t s , show t h a t b o t h lay aside t h e 'old n a t u r e ' , a n d t h e i r f o r m e r m a n n e r of life. B o t h r i t u a l s i n c l u d e a clothing, b u t t h e m e a n i n g a t t a c h e d t o it differs considerably. T h e white r o b e of the n e w l y baptized shows t h a t he has come o u t of the d a r k n e s s of i g n o r a n c e a n d h a s become w h i t e and shining t h r o u g h t h e k n o w l e d g e of God which he has received at b a p t i s m . T h e v e s t u r e of t h e m o n k is more elaborate. While c l o t h i n g him in t h e t u n i c t h e R i s h Dairo p r a y s t h a t the L o r d m a y clothe him in t h e New Man renewed in t h e image of his C r e a t o r . While t h e girdle is p u t a r o u n d his waist, t h e L o r d is asked t o gird him w i t h u p r i g h t n e s s and t r u e f a i t h and i n c o r r u p t i b l e s t r e n g t h against all shameful passions, a n d t h a t he m a y walk in the way of His holy c o m m a n d m e n t s . The headgear is r e l a t e d t o Christ's c r o w n of t h o r n s . By evoking His h u m i l i a t i o n , it r e m i n d s t h e m o n k of t h e need of humility, uprightness and endurance. It t h u s serves as a helmet of salvation, and ultimately as a crown of joy, a shield of protection against all wrongdoing, while p u t t i n g to s h a m e all inimical forces.
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W h i l e t h e R i s h D a i r o c l o t h e s h i m in his o u t e r g a r m e n t , t h a t is t h e m o n k ' s cloak, his p r a y e r is t h a t the Lord may clothe him in the robe of glory by the power of the Holy Spirit. W h i l e t h e d i s s i m i l a r i t i e s p o i n t t o a h i g h e r p u r s u i t of t h e m o n k , his c l o t h i n g retains a fundamental relationship with b a p t i s m . H i s sealing, t o n s u r i n g , c l o t h i n g a n d h o l y b a t h , like t h e c o n s i g n a t i o n s of t h e n e o p h y t e , his i m m e r s i o n a n d his c l o t h i n g in t h e w h i t e r o b e , c o n f e r on b o t h of t h e m t h e r e m i s s i o n of s i n s a n d t h e g i f t of t h e H o l y S p i r i t , t h e S p i r i t of d i v i n e a d o p t i o n . 3.5.
Monastic Charism and Eucharist
W h e n we c o m p a r e t h e M y s t e r y I n i t i a t i o n s of t h e C l o t h i n g of M o n k s w i t h t h e r i t u a l of B a p t i s m we a r e r i g h t l y led t o r e l a t e it t o t h i s s a c r a m e n t . T h i s is an u n d e r s t a n d i n g of t h e c o n s e c r a t e d life w h i c h goes b a c k t o t h e origins of C h r i s t i a n m o n a s t i c i s m , as a t t e s t e d b y t h e S a y i n g s of t h e D e s e r t F a t h e r s . T h e S e c o n d V a t i c a n Council has a u t h e n t i c a t e d t h i s v i e w f o r o u r t i m e s in t h e D e c r e e o n t h e A p p r o p r i a t e R e n e w a l of t h e R e l i g i o u s L i f e w h e r e it says: B y t h e i r p r o f e s s i o n of t h e e v a n g e l i c a l c o u n s e l s , the r e l i g i o u s h a v e a n s w e r e d a d i v i n e call t o live f o r God a l o n e , n o t o n l y b y d y i n g t o sin ( R m 6:11) b u t also b y r e n o u n c i n g t h e w o r l d . T h e y have h a n d e d over t h e i r e n t i r e lives t o G o d ' s s e r v i c e in an a c t of special c o n s e c r a t i o n which is deeply rooted in their baptismal consecration a n d w h i c h p r o v i d e s a n a m p l e m a n i f e s t a t i o n of it. Y e t , w h e n we c o n s i d e r a t t e n t i v e l y t h e p r a y e r s of t h e L i t u r g y of the W o r d and those which a c c o m p a n y t h e Mystery Initiations, we realize t h a t it is also closely r e l a t e d t o t h e E u c h a r i s t . I n d e e d on three significant and solemn occasions t h e Rish Dairo speaks of i t as a H o l y C o v e n a n t . F i r s t in his d o x o l o g y c o n c l u d i n g t h e r e s p o n s o r i a l p s a l m o d y of t h e first p s a l m : May God, t o w h o s e Holy Covenant y o u h a v e come t o a d h e r e w i t h r e a d i n e s s , in t h e f e r v o u r of love, m a k e y o u w o r t h y t o offer p r a i s e a n d g l o r y t o H i m , b y a b e c o m i n g w a y of life, in u p r i g h t n e s s , w i t h t h e l a b o u r of good w o r k s , o r t h o d o x f a i t h , a n d in a m a n n e r well p l e a s i n g to H i m , n o w a n d f o r e v e r .
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Second, in the Opening Prayer of the Holy as the fulfilment of the Church's celebration:
Bath which comes
May God, who dwells in His worshippers who have faith in Him when they come to receive His Holy Covenant, fulfil in you the Mystery with which you have been sealed. And thirdly, as already observed earlier in the Commentary, these prayers are fulfilled in action, at the Incorporation of the newly clothed monk in the Community, when the Celebrant laying a bare wooden cross on his shoulder gives him the kiss of peace with a formal and solemn declaration of the Candidate's new relationship with God and community as covenants which he has made: In confirmation of these covenants which you have made and confessed before God and His holy angels, and all this priestly brotherhood, in the bond of true love we give you peace in the Lord. God's Covenant in which the Candidate is called to share should be related to the New Covenant instituted by Jesus on the eve of His passion, when during the Celebration of the Passover: He took bread, and after saying the blessing, Fie broke it and gave it to the disciples with these words: Take this and eat; this is My body. Then He took the cup, and having offered thanks to God, He gave it to them with these words: Drink of it, all of you. For this is My blood, the blood of the New Covenant, shed for many for the forgiveness of sins. The Institution Narrative, as it is recalled in the Anaphora of the Qurbana, is still more explicitly related to the Paschal Mystery as a whole by the words chanted by the celebrant and responded to, twice, by the Amen of the Congregation: When Your Son became man without change for our sake and came to the Cross, before His life-giving sufferings, He took bread in His holy hands, said the blessing, sanctified and broke and gave it to His disciples saying: Take, eat, this is My body which is broken for you and for many and given for the forgiveness of sins and for eternal life.
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117
People: Amen. Likewise, after supper, He took the cup, mingled of wine and water, said the blessing and sanctified and gave it to His disciples and apostles saying: Take, drink f r o m this all of you. This is My blood of the New Covenant, which is shed for you and for many, for the remission of debts and for eternal life. People:
Amen.
In this light, when we recall the prayers which preceded and accompanied the Mystery Initiations, we realize t h a t the monastic charism is equally related to the Eucharist. The covenantal relationship which it creates is an actuation of the Covenant sealed by the broken body of Jesus and by the cup of His blood, as He Himself revealed to His disciples. The monastic charism therefore leads t h e monk and prompts him to a deeper sharing in Christ's passion and death, yet also in His resurrection and gloriiiration. At his Clothing, the monk is endowed with a distinctive charism to make his participation in the New Covenant the sole and exclusive pursuit of his life. The monk's sharing in the new creation brought about in, and by Christ, is the fruit not only of his walking in the footsteps of his Master b u t also of his intimate union with Him. This requires f r o m him a participation in Christ's work, which is obtained by accepting suffering like Him, even for doing good, by drawing near to Him, by doing His will as He did the will of His Father, even by drawing life from Him as Jesus draws life from His Father. The monastic charism bears these two distinctive marks of Christ's work, of His mission and of His life: on one side His passion and death, and on the other His resurrection and glorification, culminating in His gift of the Holy Spirit. The monk's summons t o share in Christ's sufferings is already revealed in the first Mystery Initiation when he is identified as 'a holy lamb of God'. The cutting of the hair signifies t h a t he has to get rid of all sinful habits. The stripping of Ms clothes indicates t h a t he is expected to p u t to death whatever in him is earthly. All these will be actualized through his active involvement in the spiritual warfare.
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The monks call to share in Christ's resurrections glorification obtains manifold expressions. Fundamentally,
and
Fie is set apart for the Holy One, to draw near to the Godhead, to be of unvariable cheerfulness in His service, in uprightness and purity of heart, and enkindled with the fervour of love, for the praise of the Adorable Name of the Godhead. In the Sedro Christ, who is addressed as the R e m i t t e r of debts and Forgiver of sins, as the Wisdom and Radiance of the Father, is asked to make the Candidate worthy of divine mercy, of the pardon of sins and of seeing Him with unveiled face: At the end of the celebration, the Rish Dairo prays for him to the Lord: Let him live for You alone and fix his gaze on you. This is not t h a t the Rish Dairo forgets the natural restlessness of the human mind for in the prayer before the tonsure addressed to Christ, he had asked, In Your compassion keep f r o m him constant preoccupation with the anxious movements of the mind, But he is expected to fulfil His Lord's commandments joyfully and to carry His cross cheerfully, as he is strengthened with the whole armour of His Holy Spirit. B a t , in His otherwise stern exhortation the Rish Dairo uses persuasive words: Wait for the Lord Your God; keep his way, and He will lift you up to inherit the fertile land, while you apply yourself to humility, patience, gentleness, obedience, kindliness, good hope and with and above these t r u e love which is the perfection of the Law and the Prophets. The intimate and existential bond between passion and glorification, death and resurrection is most beautifully expressed in a prayer of the Community in favour of the Candidate, already quoted, b u t t r u l y worth quoting again:
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119
Christ, Bridegroom who betrothed the human soul to Yourself, and saved it by Your blood, and freed it by Your Cross, and made it beautiful by the abundance of Your ordinances, and promised it life eternal, this soul which is betrothed to Your crucifixion give it to do good works and make it worthy of the bridal chamber, halleluia, halleluia. The marriage metaphor already used by the Old Testament prophets to express the intimate nature of God's relationship with His people, is applied by Jesus to Himself in the Gospel; The Bridegroom's a t t e n d a n t s cannot m o u r n (fast) as long as the Bridegroom is still with them. They cannot fast because with the coming of the Bridegroom the messianic age has dawned. The Messiah's coming brings joy to the world. But in the Book of Revelation to John, the metaphor of the marriage of the 'Lamb who has been slain yet stands upright' with His people, 'the new Jerusalem coming down out of heaven f r o m God' marks the consummation of time.
Conclusion What then is proper to the Monastic Charism in the Antiochean Tradition?
While the main features of the Mystery of Baptism are: the exorcism accompanied with the neophyte's renunciation of Satan, his confession of faith in Christ and in the teachings of the Church, the new birth for divine adoption, and his growth to a perfect age, " T h a t after a quiet and peaceful life he may be worthy of a good and Christian death", the covenental relationship of the monastic charism is about a more radical discipleship of Christ, a drawing near to God, to recount all His wonders. It prompts the monk to configuration and confirmation to Christ through the work of the Holy Spirit.
120 The Ritual of the Clothing of Monks A Covenant
By the Sinaitic Covenant, as mentioned in a previous section, Israel entered into a specific relationship with God. They became "a chosen race, a kingdom of priests, a holy nation, a people to be His personal possession, to sing the praises of God", as Peter (1 P. 2:9) quotes this text of Exodus (19:5) applying it to the Christian reborn from the World of God. Equally, and more so, the monk is one who is set apart for God in holiness, in an unblemished way of life, in order to draw near to Him. His covenantal relationship is a fruit of the New Covenant of God in Christ, the Everlasting Covenant instituted by Christ, at the Last Supper, on the eve of His passion: Jesus took bread, and when He had given thanks, He broke it and gave it to them saying: This is My body which is given for you. Do this in remembrance of Me. And likewise the cup after supper, saying: This cup which is poured out for you is the new covenant in My blood (Lk 22:18-20). In his First Letter to the Corinthians, Paul recalls the original Last Supper as a teaching that he had learned from the primitive community and had faithfully handed over to them: Jesus on the night when He was betrayed took bread, and when He had given thanks, He broke it, and said: This is My body which is broken for you. Do this in remembrance of Me. In the same way also the cup, after supper, saying: This cup is the New Covenant in My blood. Whenever as you drink it, do this as a memorial of Me. For as often as you eat this bread and drink the cup, you proclaim the Lord's death until He comes (11:23-24). As the blood of the animal victim united the partners together in one relationship, so the blood of Jesus is now the bond of union between the covenant parties: God the Father and the believers. An Actuation of the Paschal Mystery
The priority and pre-eminence of God's part in the monastic covenant rests on the Paschal Mystery, Christ's passion, death
The Nature ... The Monastic Charisra
121
and resurrection and His gift of the Holy Spirit to His disciples. It is this which appears already clearly in the Liturgy of the Word, when the Candidate, in a deep movement of repentance prays for obtaining mercy and for being renewed 'by the breathing of the Holy Spirit', or when the Community prays: Chrisi, Bridegroom who betrothed the human soul to Yourself, and saved it by Your blood and freed it by Your cross, and made it beautiful by the abundance of Your ordinances, and promised it life eternal, this soul which is betrothed to Your crucifixion give it t o do good works and make it worthy of the bridal chamber. And when we come to the Mystery Initiations, the imagery, the symbols and the prayers - each of these in their own way - relate to the Paschal Mystery and the monk's configuration and conformation to Christ. At t h e sealing, the branding of the sign of the cross on his forehead marks hi in out as a 'holy lamb of God'. In the first part of our commentary, we have noted how this signation blends the image of Isaiah's servant of the Lord who bears the sin of many and intercedes for the rebellious, with the Passover Lamb of Exodus 12. In the Book of Revelation it is the lamb sacrificed for the salvation of His people, who still bears the wounds of His passion b u t has triumphed and therefore stands upright. The prayers which accompany the tonsuring have several references to the signaihui of the cross as a token of victory against all deceits of evil spirits: May Your seal protect him and the Mystery of Your Cross make to flee f r o m him all inimical power, t h a t he may be pure and without stain. And when the Candidate is actually tonsured declares emphatically:
the
Rish
Dairo
N... is tonsured as a sign t h a t he leaves behind him with this dead hair of his head all evil habits.
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The R i t u a l of the Clothing of Monks
More e m p h a t i c a l l y still, a t t h e s t r i p p i n g and c l o t h i n g , when he b o r r o w s t h e w o r d s of Col 3:5-9 a n d E p h 4:22-24, t o p r a y : May t h e L o r d t a k e off f r o m y o u t h e old m a n which is c o r r u p t e d May t h e Lord
by s i n f u l desires.
clothe y o u in t h e N e w Man,
renewed in t h e image of his
Creator,
in u p r i g h t n e s s a n d t r u e holiness. This refers to t h e i n c o r p o r a t i o n i n t o Christ, t h e New A d a m , t h e head of a new h u m a n i t y , a n d t h e f o r m i n g of Christ in us, as P a u l w r o t e t o t h e G a l a t i a n s (4:19). The Paschal Mystery is f u r t h e r evoked in a p i c t o r i a l way when t h e m o n k is given t h e last articles of his dress. While t h e o u t e r g a r m e n t is p u t on hini as t h e robe of glory, t h e pledge of t h e r e s u r r e c t i o n a n d ot the life to come, t h e headgear is r e l a t e d t o Christ's c r o w n of t h o r n s as well as t h e h e l m e t of s a l v a t i o n a n d t h e c r o w n of joy; May t h e Mighty P o w e r who, o u t of love, descended f r o m t h e h e a v e n l y heights and received a c r o w n of t h o r n s , a n e x a m p l e of affliction, e n d o w y o u w i t h t r u e goodness a n d p a t i e n c e , a n d place on y o u r head t h e h e l m e t of s a l v a t i o n , a n d t h e c r o w n of joy, and t h e shield of i n n o c e n c e b y which all h u r t f u l inimical f o r c e s are p u t t o shame. T h e m o n a s t i c c o v e n a n t is so t o say ratified b y t h e last Mystery I n i t i a t i o n , t h e holy b a t h which c o n f e r s on him t h e remission of sins t h r o u g h t h e c o m m u n i c a t i o n of t h e H o l y Spirit. By t h e s e t h e m o n k becomes w o r t h y to l a b o u r in p u r i t y and holiness. H e gives t h a n k s for the s a l v a t i o n he has received, by which God has visited him in t r u t h , while t h e Rish Dairo p r a y s t h a t t h e pledge of t h e H o l y Spirit m a y be preserved in him u n t i l the day of recompense. The Spiritual Warfare and the Wedding Feast Monachatus, as Moses Bar K e p h a calls it in his homily, ' t h e m o n a s t i c charism or m o n k h o o d , is an a w a k e n i n g t o a higher life m a n i f e s t e d b y s e t t i n g oneself free f r o m w o r l d l y e n t a n g l e m e n t s , a dissociating oneself f r o m w o r l d l y c o n c e r n s t o c o m m i t oneself
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123
to higher pursuits in life. This is described in the Church's celebration of the Clothing of the Monk "as breaking the f e t t e r s of the world... to draw near to God". And it is mystically shown f o r t h and realized by the Mystery Initiations: the sealing, the tonsuring, the stripping and clothing, and the holy bath. Moses Bar Kepha tells us, 'The definition of monkhood is the vehement curbing of nature'. And, in t r u t h , the prayers show much concern for the spiritual warfare. Indeed, the monk still considers himself as a creature of dust,, a sinner. But by repentance and by his longing for drawing near to God, he becomes worthy of His mercy, and of the pardon of sins. He even longs for seeing the Lord with unveiled face. Although he has joined " t h e flock of spiritual sheep", he is still exposed to suffer from his brethren or from t e m p t a t i o n s falling upon him f r o m Satan through wicked men. He remains subject to the unseen warfare, exposed to snares and all wicked devices of the Adversary. In these temptations and trials he must cling to Christ, wait for the Lord, his God, while applying himself to humility, patience, gentleness and obedience. But in all this he is supported by the Lord, committed as he is to draw ever closer to Him and to recount all His wonders, he is saved f r o m all harm. The Lord rejoices in him and he rejoices in his Lord, anticipating here below the life which does not pass away. Strengthened by the armour of the Holy Spirit, he remains unconquered by Satan's hostile actions. A pilgrim on the royal road of God's Kingdom, he becomes the recipient of the affluent streams of the Lord's everlasting mercies. In all this he remains betrothed to the Cross for this is the way of t r u e discipleship of Christ. 'Whoever does not carry the Cross and follow Me cannot be My disciple'. This following of Christ is not confined to imitation of Christ, it leads to close union with him, to a spiritual marriage. Christ the Bridegroom betrothed the human soul to Himself. He gives salvation to the soul betrothed to His crucifixion. He gives it to do good works and makes it worthy of the bridal chamber. The Sedro which introduces the tonsuring, 'the sign t h a t he leaves behind him all evil habits', describes him as a young bridegroom entering the indestructible marriage chamber - also called marriage chamber of incorruptible light - full of joy, as
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T h e R i t u a l of t h e Clothing of
he is t o be seen full
of
joy
without
in
and
the
Lord's
gladness,
to
Monks
presence offer
a t t h e feast which is
praise
and
thanksgiving
ceasing.
The Angelic Life T h e Church of t h e A n t i o c h e a n t r a d i t i o n c e l e b r a t e s her p r a y e r in au u n b r o k e n c o m m u n i o n with t h e angels, t h e p r o p h e t s , t h e apostles and the saints. T o t h e angels is e n t r u s t e d t h e h e a v e n l y worship, b u t t h e Church on e a r t h renews u n c e a s i n g l y her c o m m a a i o n with them. A11 her prayers are f r a m e d within t h e praises of t h e S e r a p h i m - t h e F i e r y Ones - heard by Isaiah during his v i s i o n of t h e L o r d of all c o s m i c f o r c e s in t h e t e m p l e , singing: H o l y 1 H o l y ! Holy ! In the R e v e l a t i o n to J o h n ( 4 : 6 ) t h e same praise is a t t r i b u t e d to t h e C h e r u b i m - t h e f o u r L i v i n g C r e a t u r e s of Ezekiel's vision of t h e c h a r i o t of God. Most c o m m o n l y r e f e r r e d t o in our Church's worship are t h e W a k e f u l Ones or W a k e r s , t h o s e who never sleep - a name also given t o t h e L o r d H i m s e l f , as in t h e Opening P r a y e r of t h e N i g h t V i g i l e v e r y d a y of t h e y e a r : Awaken us, L o r d , f r o m our sleep in t h e sloth of sin, t h a t we m a y praise Y o u r 0 W a k e f u l One who
wakefulness,
do n o t s l e e p . . .
And make us w o r t h y to praise Y o u and bless Y o u in holiness with t h e glorious companies of t h e angels on high, t h a t Y o u m a y be praised and blessed on e a r t h as in h e a v e n , F a t h e r , S o n and H o l y S p i r i t , now and for ever. I n t h e service of t h e Clothing
of Monks t h e Church i n v i t e s h i m
t o look a t t h e
models.
angels
work of s a l v a t i o n t h e teaching to
as
his
R i s h Dairo
in
When recalling the Son's his
prayer
attributes this
Christ:
Y o u delivered Y o u r s e r v a n t s f r o m sin, and c o m m a n d e d t h e m t o behave like angels on e a r t h . H e r e t u r n s t o this t h e m e in a more s o l e m n m a n n e r in t h e Concluding P r a y e r of t h e whole c e l e b r a t i o n . W h e n offering t h a n k s for t h e s a l v a t i o n which t h e L o r d has earned for us, he acknowledges t h a t we will t h e n be j o i n e d w i t h t h e angels, which will be a r e t u r n t o our first i n h e r i t a n c e :
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125
Lord Jesus Christ, Lover of Humankind, full of grace and t r u t h , to You be praise, to You be thanks for all Your blessings, and for the grace of Your assistance to our sinful race... When by sin we had fallen f r o m heaven to earth, You again, in Your love for Your human nature, with tenderness, made us ascend from earth to heaven, carrying us on Your shoulders. And You made us r e t u r n to our first inheritance and joined us, earthly creatures, with the spiritual angels. Committed to a life of prayer and humble service, of patience with forgiveness and gratitude to God in the heart, the monk feels prompted to recount unceasingly the wonders of the Lord in psalms, hymns and spiritual songs. The Prophetic Life
As the monastic life anticipates the Kingdom to come, it takes on a prophetic quality. This is f u r t h e r confirmed by the monk's models and teachers who are the great figures of the Economy of Salvation in the two testaments. Abraham for his great renunciation which was to make him a blessing for all nations. The Nazirite, for his restraints and abstinences inspired by a sense of consecration to God. Samuel dedicated by his mother to the service of the Lord in the shrine containing the Ark of the Covenant. Ben Sira who taught t h a t he who comes to the service of the Lord must be ready to be tested. Isaiah who reveals t h a t he who has gone astray and erred far away from God can become an offering to Him, and Jeremiah who, in the dire distress caused by the exile of his people and the destruction of the holy city, did not fall into despair b u t waited on the Lord in silence, solitude and quiet. St Peter who reminds him of the need of being born anew from the Word of God, and Paul who exalts the new life as a life above all things on earth, a life hidden in Christ. The Apostolic Life
The Church in her prayer, praises the apostles for proclaiming the Gospel in the four quarters of the earth. This was the mission solemnly entrusted t o them by her Lord, a mission for which He promised to endow them with spiritual powers as casting out demons, speaking new tongues, remaining
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The Ritual of the Clothing of Monks
unharmed when treading on snakes and scorpions, and the healing of the sick by laying their hands on them. When the Rish Dairo, at the clothing of the monk puts on sandals on his feet, his prayer refers to similar powers for a similar mission: May the Lord make you to be shod in preparation of the Gospel of peace... and give you strength from on high, t h a t you may tread on snakes and scorpions. And indeed, in East and West, monks are credited with remarkable missionary ministries. However, the apostles' mission was not only to proclaim the Good News of the Kingdom. To them were entrusted the Holy Mysteries to be celebrated for the life of the Church, a celebration which, in the course of history, has become one of the great tasks of monastic communities. In her prayer, the Church often recalls with thanksgiving the debt she owes to the apostles on this account: You entered within me and you enlightened me, says the Church to the apostles. You made me like the daughter of the King, adorning me with the jewels of His precious Mysteries. Glory to Him who at two festivals distributed His gifts among the apostles. At one festival He gave His flesh and blood, and at the other the Spirit with power. And to conclude let us briefly sum up the prominent features of the Clothing of Monks in the Antiochean tradition. 1
More than a profession of vows it is an ordination conferring monkhood, the monastic charism.
2
This charism is a flowering and a fructification of the divine adoption received at baptism.
3
That it is described as a covenant relates it, in a specific manner, to the New Covenant sealed by Christ's broken body and His blood, 'the blood of the New Covenant', as He confided to His disciples, when He instituted the E u c h a r i s t on the eve of His Passion,
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127
THREE PARADIGMATIC PRAYERS OF THE SERVICE OF THE CLOTHING OF MONKS IN THE ANTIOCHEAN TRADITION The Candidate 0 God, Y o u r love p r o m p t e d Y o u a n d Y o u c r e a t e d me f r o m t h e dust. Y o u c l o t h e d me in Y o u r likeness a n d Y o u r image. I n the P a r a d i s e of blessedness You gave me p o w e r to eat and e n j o y , B u t b y m y o w n will I fell f r o m t h a t height. In Y o u r m e r c y l i f t me up. H a v e compassion,
h a v e p i t y on me.
The Community Christ, B r i d e g r o o m who b e t r o t h e d t h e h u m a n soul t o Yourself and saved it b y Y o u r blood, a n d freed it b y Y o u r Cross, and m a d e it b e a u t i f u l by t h e a b u n d a n c e of Y o u r o r d i n a n c e s , and promised it life e t e r n a l , this soul, which is b e t r o t h e d t o Y o u r crucifixion, give it t o do good works a n d m a k e it w o r t h y of t h e b r i d a l c h a m b e r . The Rish Dalro May Y o u r seal p r o t e c t him, and t h e M y s t e r y of Y o u r Cross cause to flee f r o m him all inimical powers, t h a t he m a y be p u r e a n d w i t h o u t stain. Like a y o u n g b r i d e g r o o m m a y he e n t e r Y o u r i n d e s t r u c t i b l e m a r r i a g e c h a m b e r , a n d with t h e c h a s t e
virgins,
w i t h lamps shining w i t h t h e oil of f a i t h , m a y he be seen in Y o u r presence a t t h e f e a s t which is f u l l of joy a n d g l a d n e s s , a n d we will offer Y o u a new praise and w i t h o u t ceasing.
thanksgiving
128 4
The Ritual of the Clothing of Monks The reality of this new covenantal relationship is t h a t the monk is set a p a r t for God and
called to a close participa-
tion in the Paschal Mystery, which he makes the sole and exclusive pursuit of his life. 5
Like the Paschal Mystery, the monastic charism bears the two marks - humanly speaking conflicting marks - revealed in Christ's work of salvation. On one side are His passion and death and on the other His resurrection and glorification, attested by His sending the Holy Spirit to His disciples,
6
The monk's participation
in Christ's passion and death is
pursued in his involvement in the spiritual warfare. 7
His sharing in Christ's glorification is obtained by the quality of his life spoken of as: angelic life, prophetic life, apostolic life, and, with God's grace, a foretaste here and now, of the eschatological manifestation of the Kingdom. This is described in mystical terms such as: Be worthy of the heavenly blessings which do not fail for ever and ever, and of the marriage chamber of incorruptible light
8
Thus deeply rooted in the Paschal Mystery it secures the remission of sins which prompts the monk to live in purity and righteousness. It
is nurtured
by
the
Holy Eucharist
and the workings of the Holy Spirit, who 'breathes on him, overshadows him, dwells in him .. He is called to enter the marriage chamber full of joy... to be joined with the holy ones... to draw near to God... to see Him with
unveiled
face... to live for Him alone and fix his gaze On Him.' We think here of Moses and his companions on Sinai who 'saw the God of Israel .. who actually gazed on Him and they ate and drank', the vision of God and participation in the sacrificial meal.
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HOMILY OF MOSES BAR KEPHA ON THE CLOTHING OF MONKS
Homily pronounced by Moses Bar Kepha, read to those who are clothed in the Habit of Holy Monkhood, after completing the service of their vestition. The Author
Moses Bar Kepha lived from about 813 AD - 903 AD. He was born and brought up at Balad in Mesopotamia and was educated under Rabban Cyriacus, the abbot of the Convent of Mar Sergius, which was situated near Balad, He was himself bishop of Mosul, Ramman and Koniye for the last forty years of his life. He was a voluminous author. He is said to have written commentaries on most of the books of the Bible. Of these the Commentaries on Genesis, the Gospels and Pauline Epistles are still in p a r t extant. An Ecclesiastical History is also a t t r i b u t e d to him. Besides these he wrote a number of homilies and treatises, some of them of considerable length, dealing for the most p a r t with ecclesiastical matters, such as ordination, chrism, tonsure of monks. Amongst these are three dealing with Baptism. From: K. A. Aytoon, The Mysteries of Baptism by Moses Bar Kepha, compared with the Odes of Solomon. The Syrian Churches Series, Volume VI, edited by Rev. Jacob Vellian, K o t t a y a m , 1973, p. 1. Faith:
The Foundation of the Monastic Charism
First of all those who come to receive the habit of monkhood must have faith in the Father and the Son and the Holy Spirit, and believe in the promises and assurances of the same living God, which He promised to those who love Him: t h a t which no eye has seen, no ear has heard, nor did it ever enter
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The Ritual of the Clothing of Monks
the heart of man, as the Apostle said (1 Co 2.9). For, if they have no true faith in the promises, vain is their labour. Anyone who does service, expects something from his work; and nobody works for others without expecting some r e t u r n for his work; either in the hope of obtaining a visible return and reward, or an invisible one not passing away. Similarly the athletes who enter the contest and wage combat with all their strength in the hope of victory, strive after the reward promised to them.. However those who look for rewards beyond, the life and happiness of the f u t u r e , and strive with a sure hope of what they will obtain, do hard labour in the spiritual vineyard. As we have already said, faith is the foundation for those who come to the monastic life, faith by which they believe in the promises and assurances given by our Good God, whose words are all t r u t h and holy, as when He said: Come to Me, all you who are weary on account of hard labour and heavy burdens, and I will renew your strength. Take My yoke upon you, and learn f r o m Me t h a t I am gentle and humble in heart and you will find rest for your soul (Mt 11:28-29). Disclpleship of Christ the First Step
The true disciples heard this call and left the world and ali t h a t is in it, and followed Him. They freed themselves f r o m the world of evil and the passions of sin. They put faith in the blessed word which proclaims: Everyone who leaves parents and family, house and fields for My name's sake shall inherit everlasting life (Mt 19:29). On account of His true promises and infallible assurances, those whose minds had been enlightened and received the help of grace, left parents and family and took up the cross and followed Him, according to the injunction He gave: He who does not carry his cross while coming after Me cannot be Mv disciple (Lk 14:27). The cross here means mortification of the things of the world, disgrace, shame and persecution f r o m people. A Disclpleship involving hardships, disgrace, alienation from f a m i l y
When the disciples heard these words and believed them to be true, without any fear they set out on t h a t narrow and straight road, leaving for the sake of His Holy Name and of the good rewards He promised, parents, brothers and relations, riches
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and worldly possessions and all kinds of passing pleasures. They chose h a r d s h i p r a t h e r t h a n rest, disgrace r a t h e r t h a n h o n o u r , relinquishment of acquaintances r a t h e r t h a n nearness of relationships, t h e troubles of peregrination and of vexation f r o m close relations as well as strangers. Nothing could s e p a r a t e t h e m f r o m t h e love of Christ, neither sword, nor fire, nor t e r r o r s and t h r e a t s , nor all kinds of t e m p t a t i o n s t h a t befell t o them ( R m 8:35-39). They made their dwelling in deserts, on m o u n t a i n s and in caves (Heb 11.38), p r e f e r r i n g t h e m to the cities and the kings' palaces. As the beasts of t h e wilderness they fed on any kind of h e r b and d r a n k w a t e r f r o m the stream. They wore a poor g a r m e n t and rough clothing, and chose the hardships of pilgrim or eremitical life. The Unseen Warfare Such are t h e things t h a t m u s t be considered, such are t h e ways of life t h a t m u s t be imitated, by those who seek t h e Lord and come to t h e monastic life in response t o His promises. Let t h e m not come to religious life as to a life of ease or with a double mind. They should r a t h e r remember the word of S c r i p t u r e which says: My son, when you come to serve the L o r d , p r e p a r e yourself for t e s t i n g (Si 2:1). Do not come to God with deceit in your heart (Si 1:30). Gome t o Him bravely, like a courageous soldier who joins b a t t l e so as t o defeat his enemy. F o r our adversary, as it is w r i t t e n , like a roaring lion is prowling r o u n d seeking for someone to devour (1 P e t 5:8). This w a r f a r e , beloved, is not with flesh and blood b u t with t h e rulers and powers of darkness, as the divine Apostle t a u g h t us (Ep 6:12). As those who stand in t h e arena of b a t t l e do not leave their a r m o u r , nor sit down to rest or sleep, b u t remain vigilantly on a t t e n t i o n all through t h e i r e n c o u n t e r lest they be wounded b y their adversaries, so m u s t t h e monk be clothed in t h e habit which is as the b r e a s t p l a t e o r cuirass p u t on by a soldier. On his head is the cap which stands for a helmet. His outer g a r m e n t is t h e symbol of hope. Let his vigilant mind be like a sword and a spear which annihilate his adversaries. Let him not relax or be negligent, even only a single moment, because the E n e m y does not sleep nor relent f r o m fighting. He even wages war w i t h monks more t h a n with other people because they keep their soul for God and are clothed in t h e habit of c o m b a t a n t s .
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The demons fight against them, alluring them with pleasures of the flesh and other foul passions, and make them seek eagerly these passing enjoyments. The Path to Victory
However when they see the monk vigilant and well on his guard, assiduous to fasting, to prayer, to vigils, scorning the worldly enjoyments and delights, cautious and diligent in keeping and fulfilling all the life-giving commands of Christ God, the demons are defeated. They are put to flight by Him and scattered, like the Egyptians who were drowned in the sea by the power of the prayer of Moses and Israel, his people, a prayer of the heart. Therefore, see, beloved, as you have readily offered yourself and have been clothed in this holy habit, bending your neck to the gentle and sweet yoke of Christ God, rise earnestly, watching over yourself, work with purity of intention and gentleness, understanding and believing t h a t your work is offered to God and t h a t the reward will come from Him, your recompense, on the great day of judgement, a judgement of divine equity. Remembrance of God's Judgement
Consequently, dear brother, always remember t h a t you will have to stand in God's fearful tribunal, do not forget the river of fire awaiting the prevaricators and the demons, the gnashing of teeth, the outer darkness, the hands and feet in chains, the unavailing lamentations, the interminable troubles, the coming intolerable confusion when all evil actions of those who committed them will be revealed. Humility and other Virtues at the School of Biblical Saints and the Monastic Fathers
On account of all these, dear man who have offered yourself for the service of God, you must by all means have t r u e humility, and above all in the heart, so t h a t , as it is written, you may think of yourself only as dust and ashes and as vermin (Gn 18:27; Si 17:31; J b 25:6; Ps 22:6; Is 41:14), and t h a t you are the meanest and most contemptible of men. Meditate constantly on the lives of the saints and imitate them. Learn humility from MtíSes, who while he was greater and
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s u p e r i o r t o all (Dt 34:10) was more h u m b l e t h a n all o t h e r s in t h e h e a r t (Nu 12:3). Above all listen t o Christ saying, L e a r n f r o m Me t h a t I am gentle and h u m b l e of h e a r t a n d you will find rest (Mt 11:29) a n d p e r f e c t peace. L e a r n p u r i t y and obedience f r o m J o h n , righteousness f r o m E l i j a h , t r u t h f r o m Elisha, r e n u n c i a t i o n f r o m the Apostles, p a t i e n c e f r o m J o b , f o r b e a r a n c e f r o m David a n d follow t h e examples of all t h e h o l y fathers. F u r t h e r learn the i n j u n c t i o n given b y God t o a f a t h e r who had asked H i m , W h a t should I do? And t h e answer came to h i m , Flee f r o m t h e world a n d r e m a i n in silence and quiet. H a t e , r e p r o b a t e , r e j e c t , expel a n d avoid c a r e f u l l y perverseness, t e m e r i t y , i m p u r i t y , intemperance and drunkenness, worldly chatter and loud laughing, as well as c a l u m n y of t h e b r o t h e r s . R e m e m b e r and never f o r g e t t h a t one m u s t h a v e t r u e f a i t h a n d t r u t h in one's w o r d s a n d one's h e a r t , and c h a s t i t y of body. The m o n k should a l w a y s be gentle and q u i e t so t h a t he m a y be the dwelling place of God who said, To w h o m shall I look a n d where shall I dwell? b u t in him who is q u i e t and h u m b l e a n d who receives My word w i t h reverence. F r i e n d s h i p w i t h t h e w o r l d is e n m i t y w i t h God, as it has been w r i t t e n ( J m 4:4); because y o u c a n n o t serve t w o m a s t e r s , as t h e L o r d Himself said: You c a n n o t serve God a n d m a m m o n (Mt 6:24). Prayer for God's Grace and Fidelity to the Monastic
Observances
T h e r e f o r e , 0 monk, always r e m e m b e r t h e s e c o m m a n d m e n t s and p r a y , c r y o u t and make s u p p l i c a t i o n day a n d n i g h t , asking God t o come t o y o u r help, t h a t H e m a y give y o u a s s i s t a n c e in y o u r c o n t e s t ; f o r w i t h o u t God's h e l p v i r t u e s c a n n o t be p r a c t i s e d . H a v e k i n d n e s s for all, t r u e love, c o m p a s s i o n a n d gentleness for all t h e b r o t h e r s with whom you live. K e e p f a i t h f u l l y all rules a n d holy m o n a s t i c observances, as you were i n s t r u c t e d d u r i n g y o u r m o n a s t i c f o r m a t i o n , lest y o u be t h e cause of t h e a b o l i t i o n of one of t h e rules established b y the f a t h e r s f o r which y o u will be r e p r e h e n d e d in Christ's t r i b u n a l , on t h e f e a r f u l day of j u d g e m e n t . Always r u n a t the sound of the bell r e p e a t i n g t o yourself t h e word of t h e Psalmist: I rejoiced w h e n t h e y told m e , we shall g> t o t h e house of God (Ps 121:1). Go w i t h joy a n d fulfil y o u r service w i t h y o u r m i n d d e v o t e d t o God a n d a t t e n t i v e t o t h e books which are read. L o w e r y o u r eyes t o t h e g r o u n d w i t h m o d e s t y
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and gravity, lest by looking here and there your mind be distracted and you gather nothing from your prayer. B e further joyfully obedient and follow the directions of your spiritual father and of the elder whom you choose as your guide in this holy life. In the A s s u r a n c e of God's Grace God's grace will be with you and all of us, because we also pray for you, and we turn to Christ Himself that He may be your helper, and deliver you from evil, be at your side, guard you and comfort you. And may He bless your monkhood, and keep and guard your holy habit free f r o m stain, drawing you: into safety from the evil snares of the Adversary and his flaming arrows (Ep 6:16). And as you keep His commands, may He strengthen you that you always do His will. The Four Ages of the Monastic Charism Understand now, my son, and with you all those who listen here, what is the monastic charism and the principles of its way of life. The monastic life is older than the clothing in the monastic habit, because in ancient times there was yet no habit, though quite a few lived the chaste monkhood in their life: Henoch, Noah, Melchizedek, Moses, Joshua bar Nun, E l i j a h , Elisha, Jeremiah, Daniel and many like them. Though in their time the habit was not given they nevertheless lived i n c o n t i n e n c e , in abstinence, in uprightness, justice and holiness; and quite a few of them kept virginity in the body. And where Christ the Saviour of all appeared, J o h n the B a p t i s t , the Holy Apostles and the Evangelists and their followers were endowed with the same holy monastic charism and, with i t , lived for God. Then the Lord God Himself together with other graces gave this habit, the dress of the monk in the time of Anthony the Great. And all those who wore it and were worthy of it were called monks and the hou«es where they lived, monasteries, words referring to the austerity of their life. Monastery a n d Monk Monastery (dairo) is understood as sheepfold (t'ioro) a self-contained place, not a city, nor a town, but a spiritual fold. J u s t as the sheepfold protects the sheep from the wolves, similarly the monastery protects the spiritual sheep from the
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13o
s p i r i t u a l wolves. M o n k ( d a i r o y o ) m e a n s o n e w h o lives in a m o n a s t e r y , ( t ' i o r o y o ) one who b e l o n g s t o a m o n a s t e r y a n d t h e r e f o r e d o e s n o t r e s i d e in a c i t y or a t o w n , n o t a c i t y d w e l l e r n o r t o w n dweller. Definition of Monkhood and Meaning of the Mystery Initiations T h e d e f i n i t i o n of m o n k h o o d is, v e h e m e n t c u r b i n g of n a t u r e . I n d e e d t h e m o n k m u s t a l w a y s c h e c k n a t u r e , fight a g a i n s t a n d r e j e c t all t h a t n a t u r e seeks a c c o r d i n g t o t h e flesh, r e s t r a i n i n g t h e b o d y b y f a s t i n g , p r a y e r , vigils a n d d i v i n e office. By the stripping b y w h i c h h e is s t r i p p e d , h e who c o m e s t o b e c o m e a m o n k a n d p u t s off his old g a r m e n t , g e t s r i d of a n d p u t s of! t h e old. B y the outstreching of his arms in t h e f o r m of a c r o s s he s h o w s t h a t he f o l l o w s C h r i s t G o d w h o s t r e t c h e d o u t his h a n d s on a g i b b e t . W h e n he s a y s , I wish to draw near to God, he gives t e s t i m o n y a b o u t himself t h a t he h a s r u n s p o n t a n e o u s l y t o t a k e t h i s h o l y yoke w i t h o u t c o m p u l s i o n . W h e n h e is sealed b y t h e c e l e b r a n t with the sign of the cross on his f o r e h e a d he b e c o m e s d r e a d f u l t o t h e evil d e m o n s who t a k e flight a t t h e s i g h t of t h e a d o r a b l e Cross. The tonsure also s h o w s t h e m a r v e l t h e m o r t a l i t y a t t a c h e d t o sin.
t h a t h e has c a s t a w a y
Realize this, 0 m o n k , a n d k n o w t h a t b y t h e change of y o u r dress, o n c e y o u a r e clothed in the habit, y o u h a v e t o change y o u r w o r l d l y w a y s f o r a g o o d a n d s p i r i t u a l w a y of life. B y t h e a u s t e r i t y of y o u r h a b i t y o u a r e e x p e c t e d t o be in c o n s t a n t m o u r n i n g so t h a t y o u m a y a t t a i n t h e g r e a t b e a t i t u d e proclaimed in t h e s e w o r d s , Blessed a r e t h o s e w h o m o u r n , f o r t h e y shall be c o m f o r t e d (Mt 5:5). T h e h o o d w h i c h is a s p i r i t u a l h e l m e t , signifies t h e m o c k e r y a n d d e r i s i o n w h i c h y o u will h a v e t o s u f f e r f o r C h r i s t w h o s a i d , Blessed a r e y o u w h e n y o u suffer i n s u l t s a n d p e r s e c u t i o n f o r M y sake (Mt 5:11). F u r t h e r y o u r h o o d n a r r o w a t t h e t o p
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and b r o a d a t t h e end, signifies t h a t t h e beginning of o u r life is s t r a i g h t and n a r r o w , b u t l a t e r it b r i n g s relief a n d rest. As f o r the girdle or belt, it tells y o u to be r e a d y f o r b a t t l e w i t h t h e devils. Indeed, j u s t as those who are a b o u t t o wage b a t t l e in bodily c o m b a t courageously s t a n d wearing t h e i r a r m o u r , similarly the s p i r i t u a l c o m b a t a n t , having his loins girded w i t h t h e spirit, m u s t a l w a y s be, as our L o r d said, L e t y o u r loins be girded and y o u r l a m p s b u r n i n g (Lk 12:35). F u r t h e r the belt also signifies t h e a b s t e n t i o n f r o m passions of m a r r i e d life a n d f o r n i c a t i o n , which are seated in t h e loins. H e n c e t h e m o n k does n o t u n d o his belt n e i t h e r by day nor when sleeping a t night. By the sandals which t h e m o n k who receives t h e h a b i t wears is signified t h a t he s t a r t s a n e w to proceed on t h e w a y of s a n c t i t y , so t h a t he m a y t r a m p l e o n t h e p o w e r s of t h e devils who have been described as s e r p e n t s a n d scorpions. By the cross which he carries on his shoulder he shows t h a t he f u r t h e r dedicates himself to fulfil the c o m m a n d m e n t of Christ who said, T a k e up t h e cross a n d follow me. A n d as Christ carried the cross when H e was led o u t J e r u s a l e m , similarly t h e m o n k carries t h e cross of shame while leaving worldliness. And again the washing of his feet w i t h w a t e r signifies t h a t he is purified f r o m t h e d i r t h a n d gall of sin and set f r e e f r o m t h e poison of t h e s p i r i t u a l dragon. And as the feet of t h e h o l y Apostles were washed in t h e r o o m of Mysteries b y our S a v i o u r t o be sent to p r o c l a i m the gospel in t h e world, so also is t h e m o n k whose feet are washed in t h i s divine Mystery. B y t h e peace which is given h i m b y all b r o t h e r s is signified t h e peace of t h e h e a v e n l y p o w e r s rejoicing over a s i n n e r who r e p e n t s .
Concluding Doxology K n o w i n g these Mysteries, we all give glory t o Christ a n d t o His F a t h e r a n d t o H i s H o l y S p i r i t , f o r b y H i m all H o l y Mysteries are fulfilled, as it a p p e a r e d clearly t o t h e of m a n y of t h e holy f a t h e r s . T h e y saw, testified a n d said
God the eyes that
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the Spirit whom they saw coming down at baptism on the baptized, t h a t Spirit they saw descending manifestly on the monks; at the moment they were clothed in this holy habit. Secondly, therefore, and thirdly and perpetually, let us give glory to the F a t h e r and the Son and the Holy Spirit, to whom be glory and on us His inercy for ever and ever, Amen and Amen.
Thus ends the Service
Translated f r o m the Latin version of the Pontificale luxta R i t u m Ecclesiae Syrorum Occidentalium id est Antiochiae, Vatican 1941-1942, pp. 333-342, The headings are ours