For every Orthodox Christian the ascetical life lies at the heart of prayerful practice and aspiration. Saints such as Anthony of Egypt and Paul of Thebes were the first to remove themselves to the desert in order to dedicate themselves to God. By the tenth century a number of monks had already founded small hermitages on Mount Athos in Greece, living the hermit life as devised by the first anchorites of Egypt.
Such a life is dedicated to the celebration of God, and of re-establishing the lost purity of the soul. A monk's task is to enter into the life and spirit of our Lord Jesus Christ in an attempt to create a communion of souls wholly dedicated to living a life in Christ. Monastics are those who choose to follow with singular devotion and obedience the call of Christ.
A monk places his life at the service of such an ideal and so becomes a 'lamp that gives light to the world.' Hesychia or holy quiet, is his goal.
Under the care and guidance of Geronta Stephanos, the monks of Pantanassa attempt to live according to traditional Orthodox monastic ideals. Monastics are called upon to gently absent themselves from the world in order to pray for the world. Such is their obligation on behalf of us all.
‘The Spiritual Father in the Monastery’
A monastery is not a human society, but a continuous gathering of the brotherhood - in the church, in the refectory, at the various times it meets. It is a gathering which is one with the forward movement of the Church through the course of her history. It is an expression of the entire gathering of the Church, reproducing the prototype of this brotherhood as it was given to us by Christ and His Apostles. This included not only visible members, but also all those who would take their place beside them to make up the Church of the past and of the future. A monastery is therefore a symbol of the Church in her totality. It is the gathering of the Church herself concentrated and focused in one small place. The spiritual father (gerontas), the hegumen, or abbot, of the monastery, is thus, in some sense, an image of God; he represents Christ, and the rest of the monks form the communion of saints, both the living and the dead.
A monastery is a mystery, a sacrament, and its spiritual father is part of the visible element of this mystery, behind which is hidden the invisible: God and all that is not seen and can only be perceived by the intellect.
The important position of the spiritual father, lying as it does at the very heart of the mystery, means also that he guides these men, that he fashions them with his own hands so as to incorporate them bodily into the life of the Church and of Christ.
The monastic superior, then, is not concerned only with everyday life, with the food and material needs of the community: above all, he is a guide of souls, initiating them into the mysteries, showing them the path to perfect mystical union with God.
It must be understood that the monastery is a very special kind of community. It belongs, in fact, to Paradise, to the kingdom of heaven. It is a communion of saints, in which each believer, in this case each monk, enjoys unlimited right to the life of Christ, and where Christ Himself has the same right to the life of each person. The monastery constitutes, therefore, a very important aspect of reality, since it preserves the rights which man possessed before the Fall, that is, the possibility of possessing God wholly as his own. It is this reality that the abbot must realise and demonstrate daily to his monks, that is, to the disciples of the Lord Himself.
He is a master, then, who passes on to them what he knows, but who must above all show them, through his own life, a knowledge of the true God - through the fire that he kindles in their hearts and the understanding that he gives them, so that they are aware of Christ as everywhere present and asthe Promised One. For, whatever may be his daily activities, the monk's life is nothing other than a zealous and impatient expectation of God.
Gradually, the spiritual father will take the monk and raise him to higher things, so that he is given divine grace. For in the mystical life it is grace which accomplishes everything, and Christ is not only the Promised One, but also a Person to whom one can speak. In this way the monk learns to dedicate himself to his Master, the Lord Jesus Christ, and to have just the same intimacy and friendship with Him as did the circle of the Apostles. And finally, thanks to his daily efforts, and to the attentive care of the Holy Trinity, the hegumen will be able to achieve another result: the monks will perceive God as a living Being, coexisting with them, and accompanying them in everything they do, from the time they awaken, as they walk about the monastery, and in the smallest glance. Then there will be full communion between God and man.
Thus it is the spiritual father who takes his disciple, the monk, by the hand and presents him to the Lord. It is he who makes Christ come down, who reunites that which was separated - the realms of heaven and of earth - so as to transform them into a single true and unique dance.
Such is the true role of the spiritual father, and this is how the monks see him. And this is why there is this discipline and obedience, this love, this gift of self, this trust, all of which are not directed to the superior as man, but to Christ whom he represents.
All the monks share this sense of the mystery and the mystical reality of which is manifest among them, for the Elder is not a new phenomenon in the monastery: he comes forth from the broad stream of Orthodox Tradition, he springs from the flow of the Holy Spirit.
Although he is only a man, within the framework of the monastic life the perception of his humanity tends to disappear. To be sure, he lives quite like everyone else; but he is also someone who has been taken and set apart by God, and as a result he no longer lives like someone who belongs to this world. For although he walks on the earth, he feels, in a way, that his head is in heaven, that he sees heaven, that he seesGod. This is the most important thing that a monastery can offer. What society and modern man most lack is made so perceptible, so powerful, so alive, sointense, and so authentic by the spiritual father.
Therefore the monastic community around its spiritual father is in this way an image of the universal Church in its entirety. Everyday life is very simple in the monastery, but inthe silence and tranquility which are brought into being by harmony and mutual love, men stand on tip toe, hoping to discern the gentle sound of Christ's approaching steps.
Elder Aimilianos of Simonos Petra
‘Monastic Life at Pantanassa’
‘The coenobitic life of the Monastery is a copy of the eternal assembly of worshippers based on the model of the endless doxology of the angels’ ( Elder Aimilianos of Simonos Petra)
At the centre of a monk’s life at Pantanassa Monastery is common worship in the monastery’s Catholicon (main Church). The Catholicon is in the centre of the entire Monastic complex. The liturgical day of a monk begins with Vespers at 4.30 pm. At this time, a monk is responsible for sounding the wooden talanton. He travels throughout the monastery’s courtyard striking the talanton, calling the monks to the Catholicon, the ark of salvation.
After Vespers, the monks complete those duties that may have been left unfinished from earlier in the day. At 6.00 p.m. the monks are called to the refectory for a common meal. Apart from fish, monks in a traditional coenobitic monastery never eat meat. On fast days, however, (Monday, Wednesday and Friday) they have only one formal meal. During the meal the monks are reminded not to give undue attention to the food they partake of by the reading of an appropriate theological text.
At 7.00 pm the Small Compline service is read in the chapel. Monks then retire to their cells in order to rest and pray alone. At the heart of a monk’s life is his encounter with God in his cell in the middle of the night. It is a monk’s personal prayer that sets the tone for his spiritual life, and the life of the monastery itself.
Each day at 4.30 am, the monks return to the Catholicon to celebrate the Midnight Office, Matins and the First Hour. On main feast-days and Sundays the Divine Liturgy is also celebrated. Following morning service each of the fathers attend to their various monastic duties. At midday a common meal is shared and the monks then return to their cells for a period of contemplation and quiet. This reflects the normal daily life of a monk.
'A humble man is never rushed, hasty, or agitated. At all times he remains calm.' (Saint Isaac the Syrian)