Prayer of the Heart

The original Conferences were numbered at ten. Only later were other conferences included in this work to satisfy the needs of the brethren. Part II, Conferences 11 - 17, was written for Saints Honoratus and Eucherius and covered topics not previously mentioned at length in Part I. The former saint desired to establish his cenobium after the traditions of the desert fathers, while the latter desired to travel to Egypt, as Saints John and Germanus had previously done. Part III, Conferences 18-24, was written for the monks Jovinianus, Minervus, Leonitus, and Theodore who had established several cenobium in the Gallic provinces in and around modern day France. St. John Cassian comments that the first ten conferences were "put together haphazardly at the command of the holy Bishops Helladius and Leontius" (Conferences, Part II Preface, 1.2). All this being said St. John intended Abba Isaac's two conferences (IX & X) on prayer to be the fulfillment of a promise given in the Institutes, as well as the culmination of the first eight conferences.

"The aim of every monk and the perfection of his heart direct him to constant and uninterrupted perseverance in prayer; and, as much as human frailty allows, it strives after an unchanging and continual tranquility of mind and perpetual purity" (9.2.1). Establishing the virtues simply and humbly on the Gospel Rock is necessary before pure, interior prayer can be achieved. The beginning of pure prayer is acquiring the virtues and casting off the vices. Thus, a virtuous life and ceaseless prayer in the heart are inseparable.

Quotes on Education and Understanding

"Any purely logical thinking is frightening; it is without life, without fruit. A rational and logical person is hardly able to repent....

The essential error of the modern man is to identify life with activism, with thought, etc., hence an almost complete inability simply to 'live', i.e., to feel, to appreciate, to live life as a continuous gift. To walk to the train station in a light that feels like spring, in the rain, to be able to see, to sense, to be conscious of a morning ray of sun on the wall--all of these are the reality of life. They are not conditions for activism or for thought, they are not just an indifferent background, they are the reason one acts and thinks. Only in that reality of life does God reveal Himself, and not in acts and thoughts.... The same is true of communication. One does not communicate through talks and debates. The deeper and more joyful the communication, the less it depends on words. On the contrary, one is almost afraid of words because they might destroy the communion, cut off the joy." - Fr. Alexander Schmemann, Journals

"To educate man is the art of arts, for he is the most complex and mysterious of all creatures." - St. Gregory the Theologian

"Education is an atmosphere, a discipline, and a life." – Charlotte Mason

Christ is All

St. Tikhon of Zadonsk on how Christ reveals Himself as being all in the heart of man:

"Do you desire good for yourself?

Every good is in Me.

Do you desire blessedness?

Every blessedness is in Me.

Do you desire beauty?

What is more beautiful than Me?

Do you desire nobleness?

What is more noble than the Son of God and the Holy Virgin?

The Eight Principle Vices

Abba Serapion, similar to his predecessor Evagrius, taught that there are eight principle vices (5.2-3):

1) Gluttony - natural vice committed through bodily action
2) Fornication - natural vice committed through bodily action
3) Avarice (love of money) - unnatural vice caused by external circumstances
4) Anger - natural vice caused by external circumstances
5) Sadness - unnatural vice caused by internal circumstances
6) Acedia (anxiety of heart) - unnatural vice caused by internal circumstances
7) Vainglory - unnatural vice committed in thoughts apart from bodily action
8) Pride - unnatural vice committed in thoughts apart from bodily action

We are Mysteries to Ourselves

"Our birth is but a sleep and a forgetting:

The soul that rises with us, our life's star,

Hath had elsewhere in its setting,

And cometh from afar;

Not in entire forgetfulness,

And not in utter nakedness,

But in trailing clouds of glory do we come

From God, who is our home:

Heaven lines about us in our infancy!

Thou, whose exterior semblance doth belie

Thy soul's immensity;

Thou best philosopher, who yet dost keep

Thy heritage; thou eye among the blind,

That, deaf and silent, read'st the eternal deep,

Haunted for ever by the eternal mind

Mighty Prophet! Seer blest!

On whom those truths do rest..."