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Or "confess [Him]" (δίδως εξομολόγησή); however, the meaning of thanksgiving for the term εξομολόγησις in relation to this phrase of St. Ammon is given in the Lampe dictionary (see: ^yazhre S. W. R. Op. cit. P. 500). However, "confession" and "thanksgiving" in relation to God are practically synonymous. Thus, Didymus the Blind, interpreting Ps. 42:4, directly says: "Confession means thanksgiving" (ή εξομολόγησις εύχαριστίαν σημαίνει) (ΔΙΔΙΜΟΣ Ο ΑΛΕΞΑΝΔΡΕΥΣ. ΜΕΡΟΣ Δ // ΒΙΒΛΙΟΘΗΚΗ ΕΛΛΗΝΩΝ ΠΑΤΕΡΩΝ. Τ. 46. ΑΘΗΝΑΙ, 1973. Σ. 322).

172

Prep. John Cassian of Rome observes that the aspirant to perfection must begin with the first stage, which is fear, which is called "slavish" i//o primo fimoris gra^M ^Mem proprie ^i^imMs esse seroi/em); it is with this level that the words in Luke correlate. 17, 10 (see: Jean Cassien. Conferences. T. II. P. 105). On the contrary, for St. St. Symeon the New Theologian, the expression "worthless slave" refers to the highest stage of spiritual progress: he applies this name to the Lord's beloved disciple (St. John the Theologian). Also, speaking of a certain deceased brother Anthony, St. Simeon praises his virtues (purity, chastity, humility), born in this strict ascetic thanks to the commandment given by the Lord in Luke. 17, 10 (see: Symeon /e NoMoeaM TAeo/ogien. Catecheses. T. II. P. 340, 352).

173

The experience of "seeing God," already recorded in Holy Scripture (cf. 1 John 3:1-2; 1 Cor. 13:12), has always been associated in Christianity with an apparent antinomy, with the emphasis that "God cannot be seen" (cf. 1 Tim. 6:16; Jn. 6:46). This antinomy, or rather, the conjugation of the two opposite poles of a single whole, in many respects determined the entire subsequent development of Christian theology. This was especially true of ascetic writing, where several types of secret vision were outlined: the "mystical theology" of Evagrius of Pontus gravitated towards "intellectual mystery vision," St. Macarius of Egypt belongs to the type of "experiential-sensual mystery vision," and the ascetic theology of blg. Diadochos of Photiki occupied a kind of middle place between these two types (see: Zoss^y V. The Vision of God. N. Y., 1983. P. 25–44, 103–120). Such an experience of "seeing God" makes Orthodoxy eternally alive and an inexhaustible source of spiritual life. Venerable Seraphim wrote well about this. Symeon the New Theologian, according to whom "every Christian is called to an exalted religious life... mystical experience and the grace-filled enlightenment of the Holy Spirit can be attained by anyone if he earnestly and sincerely desires it. St. Simeon expressed his belief in the necessity of universal participation in the higher spiritual life with his characteristic paradox: "He who has not seen God in this life will not see Him in the next." He considered it the greatest heresy and blasphemy against the Holy Spirit to think that the Church does not now possess the same spiritual gifts as in ancient times, and that Christians can no longer receive the grace of the Holy Spirit that the apostles and ancient saints had. If Christians do not now attain these high degrees of holiness, the only reason for this is their ignorance, lack of faith, and negligence" (Dyasmlmm (Hrmeomemn), merojoniau. 1952. № 9. P. 19). St. Ammon, teaching the ascetic to be "always seeing God," expresses the same faith in the necessity of universal participation in the grace-filled life granted by communion to the Holy Spirit. He also outlines a path to this, which could be designated as the mysticism of humility, which goes back to the New Testament (cf. Matt. 5:8): only the humble and pure of heart have access to the heights of mystery.

174

The expression δί'ημ&ς πλούσιος ων is quite unusual for patristic vocabulary. It most likely denotes the abundance of God's love for mankind.

175

The ideal of impassibility (άπό,^ία) before Christianity was quite clearly outlined in Stoic ethics, where the "sage" who achieved it became like the gods and found the same bliss as they did. The concept of άπα^α was actively introduced into Christian theology by Clement of Alexandria, who saw in "impassibility" the pinnacle of Christian asceticism. After him, the doctrine of "impassibility" was comprehensively developed by Eugrius of Pontus, who "acclimatized" this concept in ascetic writing. However, this term in the fourth century was still debatable: some Church Fathers (Sts. Basil the Great, Gregory the Theologian, and others) treated it with a certain degree of caution, believing that the words άπα^ής and απά^εία are applicable primarily to God, and not to man. Blzh. Jerome, at the height of the Pelagian controversies (early fifth century), made it the doctrine of "impassibility" of Evagrius the object of his attacks, considering it heretical (in the opinion of Blessed Jerome, it is impossible for a person to completely free himself from passions) (see A. Guillaumont's preface to the edition: Foagre /e Ponfi^Me. Traite pratique. T. I // Sources chretiennes. № 170. Paris, 1971. P. 98–112). The statement of St. Ammon shows that he was a link between Clement of Alexandria and Evagrius, and that in the Egyptian monasticism of the first generation this concept had already acquired the "rights of citizenship." Later it became a commonly used ascetic term. Thus, St. Isaac the Syrian, speaking of "human impassibility" (άπά^εία ή άν^ρωπίνη), remarks that it does not consist in "not feeling the passions" (το μή άλοτ^ναί των πα^ων), but in "not taking them into oneself" (τό μή δεξασ^αί αΰΰ τά) (ΟΣΙΟΥ ΠΑΤΡΟΣ ΗΜΏΝ ΙΣΑΑΚ ΕΠΙΣΚΟΠΟΥ ΝΙΝΕΥ ΤΟγ ΣΥΡΟΥ ΕΥΡΈΘΈΝΤΑ ΑΣΚΗΤΙΚΑ. ΘΕΣΣΑΛΟΝΙΚΗ, 1977. Σ. 310). Several centuries later, St. Gregory Palamas, in a polemic with Barlaam, refers to the doctrine of "impassibility" as already quite traditional (εδίδάχ^ημεν), calling it not "the mortification of the passionate principle [in man]" (τ^ν τοΰ πα^ητ'χοΰ νεχρωσίν), but the "transference" (μετά^εσίν) of this principle "from the worst to the best" and its direction towards "divine things" (see Cregoire Pa/amas. Defense des saints hesychastes / Ed. par J. Meyendorff. Louvain, 1973. P. 361).