I Love Therefore I Am: The Theological Legacy of Archimandrite Sophrony by Sakharov Nicholas V

Author:Sakharov, Nicholas V. [Sakharov, Nicholas V.]
Language: eng
Format: epub
Publisher: St Vladimir's Seminary Press
Published: 2012-11-30T16:00:00+00:00

The Trinity and the Monastic Community

The difference between Fr Sophrony and other Russian theologians is not confined to anthropology alone. Fr Sophrony develops further the implications of the concept of image and likeness in the sphere of the practical ascetic theology of cenobitic life. None of the above-mentioned theologians relate the triunity in the Godhead to the ascetic practice of prayer for the whole world, while Fr Sophrony’s trinitarian concern renders such prayer the supreme aim of ascetic endeavor. Neither do those fathers who mention the idea of prayer for the whole Adam-humanity relate it to the idea of the trinitarian image of mankind. 60 For Fr Sophrony the potential of persona is not fulfilled until it is expressed in this Christ-like prayer, since “to the persona it is given to embrace all creation in the flame of Christ-like love.” 61

Fr Sophrony also explores further the theological implications of the application of the trinitarian model to the monastic community. It finds its clearest expression in his final “Testament” to his brethren: “the monastic community sets out to achieve unity . . . in the image of the oneness of the Holy Trinity . . . Each one of us, in some sense, within his own hypostasis, is the center of all . . . There is no one greater, no one lesser.” 62

Already in Silouan we find the ascetic principle that Fr Sophrony would later situate in the framework of trinitarian reflection: “Our brother is our life.” 63 This formula expresses the characteristic element of persona, whose existential concern can be defined as “being-toward-the-other.” It presupposes the trinitarian pattern of conveying the fulness of one’s being to another hypostasis. It reflects persona in its modus agens ; it is the projection of the second commandment into the sphere of ascetic cenobitic principles. The priority of other personae in respect to I expresses itself in the notion of ascetic humility : I is last in the community. In his “Testament” this principle is expressed thus: “All that he has and his whole self, he surrenders to each and all.” On the empirical level, the modus agens of persona expresses itself in the practice of poverty, which Fr Sophrony understood not only as a deprivation of material goods, but as denying one’s possessions (spiritual, material, intellectual) for the sake of sharing with others. 64

In the same “Testament,” the modus patiendi principle is expressed positively as “everyone and everything exists for him [i.e., for each member].” 65 The fulness of life on every level becomes the property of each member of the community. Each member is the focus of existential concern for each and for all, and this is expressed on every level—spiritual, material, psychological. The modus patiendi in community also has another aspect: the capacity for the ultimate “receiving” of another persona expresses itself in the practice of obedience, which is the self-abasement of I in order to give space in my persona to the other persona, appropriating thereby his/her being into I.

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