Saint Nilos posthumous discourses

INTRODUCTION

From the Foreword by Archimandrite Alexander, editor of the Russian translation.

IN THIS BOOK are described miraculous events that occurred on the Holy Mountain between the years 1813 and 1819, namely: a series of miraculous appearances of our holy father St. Nilos the Myrrh-gusher to a monk of Mt. Athos, by name Theophanes. For his salvation, since he was in a desperate situation, the Saint repeatedly appeared to him outwardly as well as during sleep, besides which he healed him in the beginning from rupture and demonic possession, settled him in a deserted kellia in the wilderness, instructed him, saved him repeatedly from the devil's nets and from evident attacks upon him by demons, chastised him, and finally what is especially important for us--handed down to him an accusatory discourse for monks, one that shows also the true path of salvation. It is a remarkable coincidence that a Russian ascetic, St. Nil(os) Sorsky (15th century), who lived for several years on Mt. Athos, exposed the faults of Russian monasticism, while an Athonite ascetic, St. Nilos the Myrrh-gusher, who lived a century later, exposed the faults of Athonite monasticism. Likewise St. Nilos handed down several prophecies.

The decrees of God are inscrutable, and so we cannot say precisely what it was that evoked the divine and heavenly embassy to earth of St. Nilos; but from the Saint's words we may conclude that, first, the most immediate cause was the repentance of Theophanes, who, having fallen into the abyss of the most serious sins, conceived the good intention of repenting and correcting himself and with this aim returned to the Holy Mountain, which he had left, but through the devil's activity encountered so many obstacles that he began to plan to leave the Holy Mountain and go to Constantinople.

Theophanes was already on the eve of departing when he met the Saint in the forest in the form of an unknown old man. The Saint showed him an abandoned hut in the wilderness and ordered him to settle in it, promising to take care of everything necessary for his life. Theophanes did not know that it was the Saint speaking to him, but he obeyed him, showing here his good will. From this moment began the extraordinary care of the heavenly dweller for the earthly and deeply fallen Theophanes.

As is apparent from the open confession of Theophanes, he was full of vices: he was lightminded, inconstant, pleasure-loving, quicktempered, a dreamer, given over to sexual passion, negligent in ascetic endeavors, slothful in prayer; but at the same time he possessed several virtues, namely: a great simple-heartedness, sincerity, and a deep awareness of his unworthiness. In addition, without doubt his faith in God was pure and Orthodox, and his hope in Him was great. These virtues compel one to look at him, not as a child of the devil, but as an errant sheep of the flock of Christ.

It was in order to save this errant sheep, who was persecuted not only by demons, but also by his own brothers, that St. Nilos came down from heaven; with great patience, little by little cleansing him, making him a victor over the enemy and over his passions, the Saint finally succeeded in leading Theophanes to the point where he ordered him to receive the highest angelic habit, the Skhima, ordering him to take the name Ekhmalotos – "Prisoner" – as a sign that he was the prisoner of the Saint, for the Saint had delivered him from his captor, the devil.

Theophanes, at the request of several of the brethren of the Skete of Kapsokalyvia, wrote down the miraculous events that occurred to him; and later St. Nilos himself commanded him to write all his words without concealment or abbreviation. Since Theophanes was hardly literate, a certain Hieromonk Gerasimos from Constantinople helped him write.

A second reason for the heavenly visitation of Theophanes was to call the monks of the Holy Mountain to return to the path of life of the Holy Fathers, from which they had begun to fall away, neglecting spiritual endeavors and silence, being captivated by vanity and acquisitiveness. As a result of neglect of spiritual life, there had developed among them also other serious vices; all this inevitably drew down on itself the wrath of God.

The Saint transmitted through Theophanes that he had been sent by God, like Noah to people before the Flood and like Jonah to Nineva, and that God was ready to accept repentance even from the worst sinners. The Saint said that the chief evil proceeded from loquacity, empty talk, judgement, and likewise from being weighed down by cares, from acquisitiveness and over-solicitude, which kill the monastic spirit, opening the door to other passions and vices. The Saint revealed a true picture of contemporary monasticism and announced what was to be expected at the end of the world, and likewise foretold what was to come in the near future sword and water, which was fulfilled in a little over three years after his last prophecy, and which could have been averted if his words had been accepted...

The third providential reason for the miraculous revelations to Theophanes was the unveiling for future generations of monks of the diabolic nets by which the enemy strives now with reinforced effort to enmesh those who have left the world and entered upon the path of repentance and of pleasing God, in order to mock their good intentions and compel them, in monasticism even more than in the world, to work for him, that is, for sin.

Since terrible times are coming, concerning which the Lord says, When the Son of Man cometh, will He find faith on the earth? the Saint proclaims to those seekingsalvation in the shelter of Athos not to be troubled, not to become frightened, not to lose faith in the Protection of the Mother of God and not to leave Athos until the Iveron Icon of the Mother of God leaves Athos, but to remain in repentance and hope of salvation, in silence, humility, and obedience, striving to preserve unalterable that little which still remains from the high monastic life of former times, especially chastity.

Theophanes, who had fallen into terrible sins but had preserved the Orthodox faith unfailingly, simplicity of heart, and likewise contrition for his sins and awareness of his fall – Theophanes, a stranger to cunningness, is a foretype of the monasticism of the last ages. God sent St. Nilos to call him to account, and so too monasticism today should not despair over salvation, if only, in all its falls, it preserves unharmed its Orthodox faith, its uncunning character, humility, and contrition over its sins. In actual fact, as our spiritual teachers such as Bishops Ignaty Brianchaninov and Theophan the Recluse, Skhi-Hieromonk Amvrossy of Optina, and others testify, we have gone as far away from the life of the ancient Holy Fathers as Theophanes had stepped away from God's commandments; notwithstanding this, merciful God, seeing the sincerity of his desire to make repentance, sent to his aid a Saint from heaven. This testimony of the inexpressible love of God to us should serve for us as a confirmation of our hope, driving away despondency and despair and arousing us to spiritual battle with the enemy.

THE POSTHUMOUS DISCOURSES of St. Nilos comprise a book of some 500 pages. Here we can do no more than inform the reader of the nature of this book and present a few excerpts, chiefly under the category of the third reason given above for its existence: as a warning and encouragement for monks and since the monastic life is simply the Christian life at its purest and strictest for all Orthodox Christians of the last times, in which we are now living. What follows are the words of the Blessed Nilos himself, coming from the other world. (Explanations in parentheses are those of the editor of the Russian translation.)

THE AUTUMN OF MONASTICISM

A.D. 1817

IN RECENT TIMES monks have begun to deviate toward the ruin of ruins and to cultivate the path of lawlessness. About 25 years ago (i.e., 1792) monasticism reached a turning point, ruin intruded into the midst of monasticism, monasticism became poor – in grace (i.e., those laboring in it became few).

O, why have you left such a saving monastic life? O, how the mountains and caves are made bare of those following this blessed path of monastic life! Weep, mountains and caves, that the blessed life has departed from you!

O most venerable fathers! Now is the time of salvation! Now is the time for him to be saved who desires to receive salvation: for ahead there is coming upon us a most severe winter; then we shall not find such freedom for salvation as we have now.

Now is the time for gathering into the granary the fruits of the monastic life. Now let whoever wishes to cultivate the monastic life, cultivate it, for autumn is coming and severe winter has drawn nigh... If at harvest time you will have gathered sufficient fruits into the granary, then will not wintertime be the same for you as spring?

Therefore, while we still have spring in our nature, let us strive to work in the vineyard of monastic life, before the fruit of this life perishes. Let us strive to gather the harvest of mutual love! Let us strive to treasure the fruit of monastic life!... Now is the time of sorrow, that we may sorrow over the evils we have committed. Now is the time of repentance with the sorrow of contrition for our lawless deeds! Now is the time of sighing, that we may sigh from the depths of our heart and soul over the deeds of impurity we have committed!

Now is the autumn in which perishes the grace of the monastic life. But hold firm, retain that which you still hold, so that at least you might not be made guilty of the ruin of monastic life. Woe to him who will be guilty of this ruin!

Now is autumn! Grace fades, and beauty of soul (i.e., the former beauty of ascetic souls in monasticism). Winter draws nigh!

The queen of perdition has heard that the monastic life has become desolate; she has called the seven-headed beast of lawlessness; she has mounted this beast and commanded him: "Take possession!" And he has taken possession of the first bridle of insubordination (i.e., the obedience of monks to the monastic rule and to elders).

When four periods of 25 years have passed (A.D. 1917), what then will monastic life become? And if yet three more periods of 25 years will pass, that is to say the seventh cycle of years and five, ascending to midway to the eighth (i.e., millenium: the year 7500 from the creation of the world according to the Orthodox calendar, corresponding to A.D. 1992), there in the middle of the fifth cycle, what disturbance will there occur from the fourth to the fifth? (I.e., from 7400-7500, A.D. 1892-1992.)1 (Pp. 173-5, 170.)

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1. Trans. note: The reference to the year 1917 here seems particularly significant ("what then will monastic life become?"), for it was precisely in that year, in the Orthodox nation with the largest number of monasteries and monks, that there began the Bolshevik devastation of the Orthodox Church in general and monastic life in particular, leading also to the virtual disappearance today of Russian monks on Mt. Athos. If the preceding century was the "autumn of monasticism," then surely this century (since 1917) is the "winter" the Saint speaks of as "drawing nigh."


The new sacred temple of Sr. Nilos in Pireaus, the seaport of Athens.


THE POWER OF THE MONK IS PRAYER

THE POWER of the monk is prayer. If prayer in a monk grows feeble, then too the gifts of prayer grow feeble (ie., he obtains no virtues without prayer.)

If a child will not suck his mother's milk when he is born, he will die; thus too if a monk, when he is tonsured, will not constantly pray (i.e., the prayer of Jesus), he will perish by perdition.

If a child will give the appearance of sucking, but in actual fact will not suck, then what profit will there be from this? Thus too if a monk receives the Angelic habit but will not avail himself of prayer, then of what profit is the skhima to him?


Prayer is breath. If breath is lost, how can a man live? Let him read the whole Church Minaion, the Psalter and the Triodion – but if he will not pray, this reading profits him nothing. (P. 231.)

THE MOTHER OF GOD, PROTECTRESS OF ATHONITE MONASTICISM

AS THE FATHER has glorified His Son, so has the Son glorified His Mother. When the Son glorified His Mother, She begged of Him that for Her sake men too might be glorified.

The Mother begged of Her Son in the future life one province for Herself: mercy, limitless reconciliation, unapproachable light, the purity of virginity, the immaculateness of salvation...

And the Mother of God looked upon a most beautiful land and a high garden – a most beautiful, soul-saving place, a high mount for the salvation of men, and decreed that here would be Her province (on earth)... And the Queen said to Her servants: "Build 24 towers, for the 24 written letters, so that the alphabet might be filled and perfectly adorned with human souls (i.e., so that the choir of monks saved in the heavenly province of the Mother of God might be filled). Then Her servants accomplished the building of the 24 towers (ie, the establishment of the 24 chief monasteries on Athos), and that land became encompassed by 24 towers... And the Queen commanded Her servants and said: "Divide this province and make in it seven sowings, that they may crush the seven heads of the queen of perdition." Then her servants did as the Queen of Salvation had commanded. And She commanded that each sowing be named by its name: faith, love, oneness of soul, non-acquisitiveness, fear of God, chastity, and continence...

Then She sent Her servants anew and said: "Go to the ends of the universe, go to the crossroads to find slaves who would serve in My province and bring to fruition the seven blossoms of salvation. When you seek these slaves, take not the healthy and strong, but the sick, the shrivelled, the lame, the bent, the cross-eyed, the leprous and the naked – such  gather into My province so that, laboring in it upon these seven sowings of salvation, they might be healed."

The Queen of Salvation saw that Her servants (i.e., the first generations of monks) were faithful, and said to them: "O, My beloved and faithful servants! Cultivate My province without murmuring until evening; and when the day shall grow dark, then you shall freely enter into My glory, that you may rejoice and be glorified together with Me." (Pp. 178-80)

THE DEPARTURE OF THE QUEEN OF SALVATION, THE IVERON ICON, FROM MOUNT ATHOS

AND THUS the path of salvation has been lost to men. Because of men's ruinous deeds the Mountain is threatened by the danger of losing the Queen of Salvation. And so I say unto you: when the Queen of Salvation departs from this Mountain, then--woe to this Mountain, for there will follow a great disturbance (overturning) in this Honorable and Holy Mountain... When the Queen of Salvation departs, the Chalpiites will gain access and spread as they please, both mentally and physically. Mental Chalpiites are demonic temptations; and physical Chalpiites are human animosities, and also those who are now called pirates... O most worthy fathers! Since you remain impenitent, since you have no intention to repent and have no power to reconcile to yourselves the Queen of Salvation--then I beg the holy Fathers to conduct Her on Her departure. They met Her with glory and honor at the time of Her arrival (the miraculous arrival of the Iveron Icon in the 10th century); thus with honor and glory let them conduct Her at Her departure.

Arise, most worthy Fathers, to conduct the Queen of Salvation, Who set up your salvation on this mountain!

O, most worthy fathers, the departure of Salvation will be thus: First, a short time beforehand the monastery in which dwells the Image of the Queen of Salvation [the Monastery of Iveron] will be shaken. This means that senseless earth will sense that it is about to be impoverished of its guardian, Who has guarded it to this day. After this shaking, all trees that have been planted will quake greatly, and everything planted, that is, everything rooted, will be bent into captivity for the sake of the Queen (i.e., there will be a martyric extermination of Orthodox monks on the Mountain). Athos will be shaken by a fearful roar, and a gentle sound will go out; when the Image of our Lady the Mother of God departs, there will be a fearful and trembling sign. The sign will be this: all churches will be bent because of the departure of Salvation, as escorts of Salvation and a bow of salutation (i.e., they will be destroyed by atheists and earthquake?). Therefore I say to you, insensible [nature] will sense, but [those with] feeling will be darkened and will not be aware that Salvation is departing. And so I say to you, most worthy fathers, as long as the Image of our Lady the Mother of God remains within this Mountain, let none move to leave; as soon as any moves to leave, he will immediately find in himself chastisement of soul and body. But when it is seen that the Icon of the All-Holy has departed this Honorable Mountain then depart you also, whither you will; only preserve your vow of monastic life whole and pure. (Pp. 310-18.)