Page 249 - Orthodoxy Zizioulas

M O N A S T I C I S M I N T H E L I F E O F T H E C H U R C H
from individualism and gnosticism.
The monk therefore performs an ecclesial function among
the many gifts of the Spirit. He cannot say to the rest of the
Church, “I have no need of you.” Even the highest mystical
experience cannot replace communion with the whole Body.
The vision of the uncreated Light is granted only to a few, and
rarely as a permanent state. Even when granted, it remains
incomplete without Eucharistic communion, where the whole
Church gathers together epi to auto in one place.
For this reason the monk’s tonsure takes place within the
Eucharist: it reminds him that he belongs not only to his own
ascetic struggle but to the whole creation. Orthodox monasti-
cism has never been anthropocentric. Genuine monks have
shown profound sensitivity toward all creatures, even weeping
at the death of a bird. The Eucharist is precisely the participa-
tion of the whole creation in salvation, and there the monk
offers the material world together with the whole Church back
to God.
Participation in the Eucharist also completes the eschato-
logical character of monasticism. Monasticism was born as an
eschatological protest, a witness that this present world is
passing away. As an institution it appears in the third century,
but as a way of being it begins with Christ Himself, who is the
first and perfect monk. He brings “another world” into this
world and calls creation toward the Kingdom. To follow Him
means to pass through death with Him; thus monasticism is
the extension of the Crucified Christ through the ages.
The essence of monastic struggle lies in uprooting self-love.
Unless self-love is overcome, passions simply return in new
forms. The monk possesses no power except prayer. If he seeks
worldly power, he has betrayed his vocation. When perse-
cuted, he does not resort to worldly defenses but entrusts all
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