Meaning in Monasticism (Teachings of the Orthodox Church)

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You have heard that it was said, 'You shall not commit adultery;' but I tell you that everyone who gazes at a woman to lust after her has committed adultery with her already in his heart. If your right eye causes you to stumble, pluck it out and throw it away from you. For it is more profitable for you that one of your members should perish, than for your whole body to be cast into Gehenna. If your right hand causes you to stumble, cut it off, and throw it away from you. For it is more profitable for you that one of your members should perish, than for your whole body to be cast into Gehenna. 'It was also said, 'Whoever shall put away his wife, let him give her a writing of divorce,' but I tell you that whoever puts away his wife, except for the cause of sexual immorality, makes her an adulteress; and whoever marries her when she is put away commits adultery. 'Again you have heard that it was said to them of old time, 'You shall not make false vows, but shall perform to the Lord your vows,' but I tell you, don't swear at all: neither by heaven, for it is the throne of God; nor by the earth, for it is the footstool of his feet; nor by Jerusalem, for it is the city of the great King. Neither shall you swear by your head, for you can't make one hair white or black. But let your 'Yes' be 'Yes' and your 'No' be 'No.' Whatever is more than these is of the evil one. 'You have heard that it was said, 'An eye for an eye, and a tooth for a tooth.'* But I tell you, don't resist him who is evil; but whoever strikes you on your right cheek, turn to him the other also. If anyone sues you to take away your coat, let him have your cloak also. Whoever compels you to go one mile, go with him two. Give to him who asks you, and don't turn away him who desires to borrow from you. 'You have heard that it was said, 'You shall love your neighbor,* and hate your enemy.*' But I tell you, love your enemies, bless those who curse you, do good to those who hate you, and pray for those who mistreat you and persecute you, that you may be children of your Father who is in heaven.

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	Meaning in Monasticism (Teachings of the Orthodox Church)

QUESTION:

I am neither Roman Catholic nor Orthodox but am learning what I can about both communions. I'm reading Thomas Merton's A Seven Storey Mountain, which leads to the question below.

In the Roman tradition it seems that those living the monastic life are understood to be generating spiritual well-being for the Church as a whole; I suppose this ties in with their understanding of the spirtual economy involving indulgences?

I know that Orthodoxy does not recognize indulgences. What sense is there in Orthodoxy, if any, of the spiritual value to the Church of monastics, aside from and in addition to the obvious ones related to their prayers for the Church?

ANSWER:

The major contribution of monasticism to the Church at large, as you have observed, is the prayer that they offer "on behalf of all and for all." Orthodox monastic life is contemplative -- we do not have monastic "orders" devoted to teaching, social work, etc., such as one would find in Roman Catholicism.

Over and above this, monastic communities provide a strong witness to the world of a lifestyle rooted not only in prayer, but in service, hospitality, and concern for the salvation of others. Monasteries provide a place of refuge for the faithful -- a place where they too can "lay aside all earthly cares," as we sing in the Cherubic Hymn during the Divine Liturgy, and seek spiritual guidance and refreshment. Visits and pilgrimages to monasteries are most rewarding, and the contact between the monastics and the faithful are invaluable. It is often said that the test of a church's strength may be found in the presence and strength of its monastic communities.

Monastics, who Orthodox Christians see as living the "angelic life," provide a tremendous witness to the faithful by their detachment from the cares of this world while providing a living example of what Saint Paul means when he writes that we are "in the world but not of it."

Published in January 2011.

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