I recently came across this post on the blog of the Orthodox Christian Network. Thanks to the author I have her permission to reproduce it here. Over the next few days I will be posting the five reasons to visit a monastery. There are in no particular order but are here for your edification. Any questions on any of these please feel free to contact us.
Finding a spiritual guide who has the will and means to guide and direct a believer in his endeavour to live the Gospel precepts in his daily life is not an easy task. It requires prayer and discernment on the part of the seeker, a humble disposition, and an openness to the will of God. This is because once the believer asks a priest or monk to be his spiritual father, he enters into a relationship with that person that cannot easily be dissolved, and which will have everlasting effects on his spiritual life: “A spiritual father… becomes the means of leading the life of men out of hell (by the negative effect of their passions), and into pure Christian life and spiritual freedom.” (Archimandrite Zacharias, The Enlargement of the Heart, 174)
Thus, the goal should be to find a spiritual guide who not only preaches Christ, but lives like Christ. As Monk Isaiah wrote to Nun Theodora: “The Holy Spirit is for everyone; but in those who are pure of the passions, who are chaste and live in stillness and silence, He reveals special powers.” (Monk Isaiah to Honourable Nun Theodora, Matericon, 160). This is the primary reason why a person living in the world seeks spiritual direction from those living in monasteries. Not because the Holy Spirit only dwells in those who wear the monastic habit, but because their way of life is far more conducive to acquiring the Holy Spirit. The greatest spiritual guides are those whose manner of life teaches as much or more than their words and advice. If a spiritual guide does not live the commandments of Christ, if he has not experienced temptation, if he does not actively struggle to overcome his passions, then how will he teach others to do likewise? On this point Archmandrite Zacharias of Essex says: “if the word that the spiritual father says is not seasoned with grace, nor proceeds from a heart that is warmed by the love of Christ, it becomes like the work of psychologists or counsellors – a ‘half-blind’ worldly activity. The word of the spiritual father must bear the seal of grace, the seasoning of grace.” (Archimandrite Zacharias, The Enlargement of the Heart, 174).
The life of the monk is a macrocosm of the Christian life in the world. And so, it follows that if there are good spiritual fathers in the world, there are great spiritual fathers in the monastery. The reason for this is very simple, as St. Nikodemus states: “monastics, through ascetic struggles and through the monastic way of life, first purified themselves (from the passions and from faults) and then set out to purify others: they were first enlightened and afterwards enlightened others: they were first perfected, and then perfected others, they were, to express it concisely, first made holy and afterwards made others holy…” (St. Nikodemos, Handbooks of Counsel [Greek], 15-16)
For those who have spiritual fathers in the world, they need not forsake them for a priest-monk. They can, however, with the blessing of their spiritual father, seek the counsel of a monastic in certain circumstances that require the guidance of an experienced and specialized “doctor” since, as St. Zosimas says to St. Mary of Egypt: “Grace is recognized not by one’s orders, but by gifts of the Spirit.”
And in fulfilling the instructions of one’s spiritual guide, the layman becomes a candidate for the grace which is for the saints (2 Cor. 8:4). By this, one becomes like a certain youth who, living in the world, “began immediately, with great eagerness, to fulfill the command which the elder had given him… With this work that he did, he was made worthy to lift his mind up to Heaven, where he cried out to the Mother of Christ for compassion; and through her intercessions, he was atoned before God and there came down upon him the Grace of the Holy Spirit….” (St. Symeon the New Theologian, from Dr. Constantine Carvanos’ article A Discourse for those living in the world, Orthodox Info). Ultimately, this is the goal of seeking spiritual direction: to not only be “atoned before God” through a life of repentance, but through the counsels and prayers of one’s spiritual guide – who himself has attained grace – to have the Holy Spirit “come down upon us.”