The Three Renunciations

We are called to be Christians in a variety of circumstances, through different decisions, and by numerous means.  Abba Paphnutius taught that there are three Christian callings and renunciations.

The three Christian callings are a calling (1) from God, (2) by human agency, and (3) out of need.  A Divine calling is most evident in the life of Abraham, (Genesis 12:1), St. Anthony (Life of St. Anthony by St. Athanasius), and St. Augustine (Confessions 8.12.29-30).  This calling is anything "which spurs us on to desire eternal life and salvation and encourages us to follow God and to adhere to his commands" (3.4.1).  When we are moved by the examples and teachings of holy men, God calls us by human agency (3.4.3).  The third calling of necessity is best exemplified by Israel who returned to the Lord only in times of persecution.  The Lord allows for circumstances that drive people to His Grace involuntarily by necessity, which is also illustrated in the conversions of St. Moses the Black and  the Apostle Paul (3.4.4-5).  Although the third calling seems the least praiseworthy of the three, all three callings have produced apostate, lukewarm, and perfect Christians (3.5.1).  If these callings are the beginning of Christian life, perfect renunciations are the end of it.

Tradition and the Holy Scriptures speak of three renunciations: (1) despising all worldly wealth, (2) rejecting the behavior, vices, and affections of the soul and body, and (3) calling our minds away from everything visible to contemplate the invisible (3.6.1).  The first two renunciations involve the body (πρακτικη), while the third unites the soul to Christ (θεωρητικη).

All three renunciations are illustrated in the Holy Scriptures.  The Patriarch Abraham was commanded to perform all three renunciations at once, "Leave your country and your kinsfolk and your father's house" (Gen. 12:1).  In relation to these renunciations "country" encompasses all worldly wealth and resources, "kinsfolk" symbolizes the former way of life, and "father's house" refers to everything physical in this world.  Another example of all three renunciations is seen in King Solomon's three contributions to the Holy Scriptures: Proverbs relates to the first renunciation (cutting off earthly vices), Ecclesiastes relates to the second renunciation (viewing the world as vanity), and Song of Songs transcends visible things in favor of union with God.

The goal for every Christian, monastic or in the world, is the third renunciation, which is perfect spiritual theoria.  We are all called to be like Enoch who reached this level of perfection (3.7.4).  Very few have achieved this renunciation, and only those saints who have experienced the height of perfection are able to explain it.  Perfecting the bodily renunciations always precedes the spiritual renunciation for the third cannot be reached unless the first two have been perfected.  "Hence we must strive to take our models of virtue from the few and far between, since, according to that figure of speech in the Gospel, many are said to be called but few are said to be chosen (Matt. 20:16). Bodily renunciation and removal from Egypt, as it were, will be of no value to us, therefore, if we have been unable to obtain at the same time the renunciation of heart which is more sublime and more beneficial" (3.7.7).  Orthodoxy does not sacrifice the ideal in this life; rather it spurs us on towards perfection through participation in the life and sacraments of the Church.  Although the third renunciation seems to be an insurmountable task and might never be reached by most of us in this life, with God all things are possible (Luke 18:27).

After these three renunciations are accomplished Abba Paphnutius mentions the realization of a fourth thing, "With this it is clearly shown that a person must observe these three previously mentioned renunciations with all the ardor of his mind. Otherwise he cannot attain to this fourth thing, which is bestowed upon the perfect renunciant by way of remuneration and reward--that he should deserve to enter the promised land, where the thorns and troubles of the vices do not grow. This will be possessed in purity of heart in this body, after all the passions have been driven out. This does not depend on the virtue or effort of the one who toils; it is the Lord himself who promises that he will show..." (3.10.5).  Thus, the call and the consummation (perfection) of the Christian is by the Lord (3.10.6), yet we must strive in the Present--that is in this middle part of our salvation--to make the best of the opportunities that the Lord gives us (3.12.1).  We must take the Kingdom of God by force (Matt. 11:12), while being aware that God's help and grace are necessary for us at every day and in every moment (3.22.3).

"For the beauty or the ugliness of the soul increases in proportion to the condition of its virtues or vices." - Abba Paphnutius (3.8.2)

"Nothing in theosis is the product of human nature for nature cannot comprehend God. It is only the mercy of God that has the capacity to endow theosis unto the existing... In theosis man (the image of God) becomes likened to God, he rejoices in all the plenitude that does not belong to him by nature, because the grace of the Spirit triumphs within him, and because God acts in him." - St. Maximus the Confessor (excerpt from Letter 22)

"Let none of you say it is impossible to weep each day, for those who say this also say it is impossible to repent each day. First of all, with an unquestionably firm faith and warm love, you ought to approach God and decidedly renounce the world" - St. Paisius Velichkovsky