The First Appearance of the Risen Christ to Mary Magdalene and Ascetics

Fr. Dr. Andria Saria

After the resurrection of Christ, the first appearance of the risen Christ was

to Mary Magdalene. This is because this period, when the body of Christ was

gloriously raised from the dead, was a time of mourning and sadness. So the first

witness is a woman. The Gospel says: “Mary Magdalene went to the tomb early,

while it was still dark, and saw the stone removed from the tomb” (John 20:1–3).

She went to see and understand what happened.

Mary Magdalene is mentioned first among the disciples. After this, the risen

Christ first appears to Mary Magdalene. Mark the Evangelist writes directly: “Now

when Jesus rose early on the first day of the week, He appeared first to Mary

Magdalene” (Mark 16:9).

This passage in Mark shows John’s testimony, where the dialogue between

Mary and Christ happens: Mary Magdalene sees Jesus and does not recognize Him

at first. Jesus asks: “Woman, why are you crying? Who are you looking for?” She

thinks He is the gardener and says: “Sir, if you have taken Him away, tell me

where you have put Him, and I will take Him.” Jesus says to her: “Mary!” She

turns and calls Him: “Rabboni!” (which means Teacher). Jesus says to her: “Do not

cling to Me, for I have not yet ascended to the Father. But go to My brothers and

tell them: I am ascending to My Father and your Father, to My God and your God”

(John 20:14–18).

Mary Magdalene’s role is not only important as a witness. After Christ rose,

she becomes the first to proclaim the resurrection. She is the first to see the risen

Christ, and Christ entrusts her to announce it to the disciples with these words: “Go

to My brothers and tell them: I am ascending to My Father and your Father, to My

God and your God” (John 20:17). Thus, Mary becomes the first messenger of the

resurrection to the Church. Only Mary Magdalene sees Christ first and testifies

alone.

How did Mary understand and recognize the risen Christ at first?

When Christ appeared, the disciples were confused, hiding, and afraid. They

did not understand everything; only Mary Magdalene saw clearly, and she

recognized the risen Christ. She first learned about the resurrection of Christ, and

then she told the disciples about it. On the first day of the week, she says: “I have

seen the Lord,” sharing this joy. She did not know how to tell the disciples clearly

at first. She only reported that she saw Him and that He had risen. Peter and John

ran to the tomb to see, but they did not fully understand what Mary Magdalene

meant.

At this time, it should be clear that “the disciples and the women will see,

but they did not understand at first that Jesus had to rise.” As they did not

understand this, Mary Magdalene alone witnessed it.

After Jesus rose from the dead, people did not understand clearly at first.

They did not see Him themselves. Angels did not appear to everyone; only Mary

Magdalene saw Him and understood that He had risen.

We need to pay attention to Mary Magdalene’s role. She saw the risen Christ

first. She touched Him and believed. Later, Jesus showed Himself to the disciples.

He said: “Touch Me and see. A spirit does not have flesh and bones as you see I

have” (Luke 24:39). Then Thomas touched Him and said: “My Lord and my God.”

(John 20:27).

Not everyone believed at first. Only the people who followed Mary

Magdalene understood what happened.

Why did Christ ask Mary Magdalene, “Do not hold on to Me”? He wanted

her to understand that He had risen and that He would go to God the Father. She

did not fully understand at first. But Jesus told her: “Go to My brothers and tell

them: I am going to My Father and your Father, to My God and your God” (John

20:17).

The words “Do not hold on to Me” show that Jesus was alive but no longer

only human. He had a new, risen life. Only Mary Magdalene saw Him first and

received this message. Then she shared it with others.

Mary Magdalene’s witness is very important. She helped the disciples

believe. She shared the love of Christ and showed others the resurrection. Because

of her, everyone could learn about the risen Christ and believe in Him.

After His resurrection, Jesus appeared to two followers on the road to

Emmaus. They were walking from Jerusalem, about 10–12 kilometers away. The

disciples did not understand what had happened. Other followers were also

confused.

One of them was named Cleopas. They talked with Jesus, but they did not

know that He was Jesus at first. They asked Him: “Are You the only visitor to

Jerusalem, who does not know what has happened?” (Luke 24:18).

Then Jesus explained to them, teaching from the Scriptures. They still did

not understand at first. But when they shared the meal together, and He blessed the

bread, they recognized Him (Luke 24:19–20). Before this, Cleopas and the other

disciple did not know that Jesus had risen.

This story helps us understand the role of witnesses after the resurrection.

Only after seeing Him and understanding the Scriptures did they realize that He

had risen.

Later, the risen Christ also appeared to some of His other followers. They

told others that Jesus was alive. This gave them hope and courage. They shared the

news with the disciples, saying that Jesus had appeared to them (Luke 24:22).

After this, the disciples became strong and confident witnesses. They could

teach others about the risen Christ. These appearances were very important. The

disciples saw Jesus in different ways, including breaking bread together, which

showed them He was alive.

Then Jesus appeared to many disciples together. They saw Him and

believed. Some doubted at first, like Thomas. But later, everyone understood that

He had risen. Jesus showed them His hands and His side, proving He was really

alive.

Through these events, the disciples learned to believe and share the message

of the resurrection. They saw Jesus alive, touched Him, and learned from Him.

They became strong witnesses for others, telling people about His life and

resurrection.

After His resurrection, Jesus appeared to His disciples. They were confused and

did not understand that He had risen. After seeing Him, they became full of joy and

believed.

Jesus taught His followers for a long time. He explained the Scriptures and

showed them what was written about Him. At first, the disciples did not

understand. But later, they learned that He was the Messiah, the Son of God.

Jesus also gave His disciples a special mission. He said: “Go and teach all nations,

baptizing them in the name of the Father, the Son, and the Holy Spirit” (Matthew

28:19–20; Luke 10:5). He explained that they should teach and help others,

showing God’s love.

Jesus showed that faith is important. It is not only about seeing Him but also

believing with the heart. Some disciples doubted at first, like Thomas. But after

seeing and touching Him, they believed. Jesus helped them understand that He had

truly risen.

After this, Jesus gave His disciples authority. He said, “Receive the Holy

Spirit. If you forgive anyone’s sins, they are forgiven. If you do not forgive, they

are not forgiven” (John 20:22–23). This shows that Jesus gave the disciples the

power to continue His work.

Only after seeing Jesus did the disciples fully understand and receive their

mission. They learned from Him and could teach others. They became strong

witnesses of the resurrection, sharing the message of Christ with the world.

“Jesus granted the apostles authority to bind and loose on earth as it is in heaven

(Mt. 16:19), and also granted similar authority to the broader group of disciples

(Mt. 18:18).”

“After His resurrection, Christ appeared to the disciples in the room where

they were gathered, and Thomas was not present at that time. Later, when the other

disciples informed him, he expressed doubt and said: ‘Unless I see the mark of the

nails in His hands and put my finger into them, I will not believe’ (Jn. 20:25).

Subsequently, Jesus appeared again and invited Thomas to touch His hands and

side. Then Thomas responded, declaring: ‘My Lord and my God!’ (Jn. 20:27). (...)

Thomas’s confession affirmed that whoever truly encounters the risen Christ, even

if absent at the first appearance, will come to recognize Him and testify: ‘My Lord

and my God’ (Jn. 20:28). Thomas thus became the first to explicitly proclaim Jesus

as the Lord.

Christ, in granting authority to His apostles, also entrusted them with the

responsibility of discerning and resolving conflicts among believers, especially in

matters of truth, guidance, and spiritual oversight. This authority, however, was not

absolute: it was exercised in humility and in the service of the community. As

Scripture attests, ‘He who has received you has received Me’ (Mt. 10:40), and as

John and Peter demonstrate, this authority is exercised relationally and responsibly.

John, for example, is depicted as loving and gentle, whereas Peter, though bold and

zealous, sometimes errs and must be corrected. John demonstrates faithfulness

through patient devotion; Peter, through courageous initiative. In this way, the

Gospels present complementary models of apostolic responsibility.

The narrative underscores that Jesus’ authority, bestowed upon the apostles,

was both spiritual and practical: it encompassed the power to forgive sins, guide

the community, and correct missteps—but always in alignment with Christ’s

mission and with accountability to truth. The risen Lord appears to those gathered,

reassures them, and empowers them, yet His recognition is not automatic; it

requires faith, attentiveness, and relational discernment. Hence, while all apostles

were entrusted with authority, it is Peter who is frequently highlighted in the

narratives for his decisive role, though the model is one of collective responsibility.

In reflection, the text emphasizes that Christ’s gift of authority is relational,

responsible, and transformative: it calls for discernment, humility, and fidelity, and

it is fully realized in the community that bears witness to the risen Lord.”

“Christ entrusted the fullness of His authority to all the apostles; however, He

exercised this in a particular way with Peter, entrusting him with a special

leadership within the community. Unlike Peter’s authority, which was direct and

visible, the authority of the other apostles was exercised more broadly and

indirectly, as Christ guided and empowered them for the mission of the Church.

Peter’s role was not simply about holding authority but about exemplifying

responsibility, courage, and discernment. For instance, when Jesus spoke of Peter’s

future, He warned him about the cost of following Him: ‘When you were younger,

you dressed yourself and went where you wanted; but when you are old, you will

stretch out your hands, and someone else will dress you and lead you where you do

not want to go’ (Jn. 21:18). These words highlighted the seriousness of apostolic

service, showing that authority is inseparable from obedience, humility, and

readiness to face suffering for the sake of the mission.

Peter’s example demonstrates how authority is exercised relationally and

responsibly: it is given for the service of others, not for personal glory. Even when

Peter faltered or struggled with fear, Christ’s guidance and presence remained,

affirming that genuine leadership requires both faith and perseverance.

Through His resurrection, Christ appeared to the apostles, granting them the

fullness of His authority and commissioning them to guide the Church in truth,

justice, and spiritual care. The initial appearances of the risen Lord were aimed at

strengthening the apostles in their faith and preparing them for the task ahead. In

the early Church, as the Acts of the Apostles describes, they exercised their

authority and teaching with wisdom and courage, discerning the needs of the

community and safeguarding the truth of the Gospel (Acts 1:3).

Ultimately, the risen Christ appeared repeatedly to His apostles in Galilee,

confirming their mission. Though some doubted or wondered about His presence,

Christ reassured them and entrusted them with the responsibility to teach, guide,

and baptize all nations, ensuring that His name would be proclaimed and that every

act of mercy and authority would reflect His own. He commissioned them to carry

the fullness of His message into the world: ‘Go therefore and make disciples of all

nations, baptizing them in the name of the Father and of the Son and of the Holy

Spirit, teaching them to observe all that I have commanded you’ (Mt. 28:19-20).

Through this commission, Christ ensured that the apostles, beginning with Peter

and extending to all, would serve as instruments of His authority and grace,

entrusted with the care of His Church, the salvation of souls, and the guidance of

the faithful in every generation.”

“The risen Lord entrusted His authority to His apostles and sent them into

the world to proclaim His message to all people. He did not leave them to act on

their own but empowered them with His Spirit and with visible signs of His

presence and authority. Through this, the apostles were to carry out the mission of

Christ in humility, courage, and fidelity, ensuring that His teaching would be

faithfully transmitted.

Christ instructed the apostles to go beyond Jerusalem and to bear witness to

all nations: ‘Go therefore and make disciples of all nations, baptizing them in the

name of the Father and of the Son and of the Holy Spirit, teaching them to observe

all that I have commanded you’ (Mt. 28:19-20). In this commission, He gave them

authority not merely to instruct but to act as His representatives, bearing

responsibility for the guidance, formation, and salvation of the faithful.

When the apostles were sent forth and assembled, Christ reaffirmed their

mission in Galilee, giving them the clarity and courage to act decisively. Though

doubts and fears naturally arose, as they did among some of the disciples, Christ

reassured them, calling them to obedience and trust: ‘Go from Jerusalem to all the

ends of the earth.’ This directive underscores that the apostles’ authority was both

spiritual and practical; it was not for personal power or prestige but for the

establishment of the Church and the extension of God’s kingdom.

The mission from Jerusalem was foundational. Jerusalem symbolized the

center of God’s covenant people, the place of the Temple, and the beginning of the

apostles’ witness to both Jews and Gentiles. Yet Christ’s authority extended beyond

the city: He commissioned the apostles to teach, heal, and guide communities

everywhere, ensuring that the Gospel would be proclaimed with wisdom, courage,

and love. As Scripture foretold, ‘From Zion shall go forth the law, and the word of

the Lord from Jerusalem’ (Isa. 2:3). The apostles, empowered by the Spirit, would

exercise discernment, proclaim truth, and guide the Church faithfully across

regions, nations, and cultures.

Christ’s guidance emphasized that authority is relational and Spirit-led. The

apostles would not act alone; they were to rely on the Spirit to teach, convict, and

guide them in every situation (Lk. 12:12; Mt. 10:20; Jn. 14:16-17, 26; 15:26; 16:7,

13). As John demonstrates, authority is exercised with faithfulness and integrity,

always in service of the mission rather than personal ambition. Peter, too,

exemplifies how authority requires courage and fidelity, even amid weakness and

human error.

The mission of the apostles was thus twofold: first, to bear witness to the

risen Lord in Jerusalem, the center of covenantal life, and second, to extend that

witness to Judea, Samaria, and the ends of the earth (Acts 1:8). Their work was to

establish communities of faith, rooted in the teachings of Christ, and to ensure that

every act of ministry—baptism, teaching, healing, and governance—reflected the

authority and love of Christ.

Ultimately, the apostles were called to be instruments of Christ’s authority,

empowered by the Spirit, sent into the world to proclaim the kingdom of God, and

responsible for nurturing the faithful in truth and holiness. As Isaiah prophesied,

the Spirit of God would continually empower them: ‘I will pour out my Spirit upon

your descendants’ (Isa. 44:3), guiding them in wisdom, courage, and steadfastness

in fulfilling the mission entrusted to them.”

“And after He had said this, He was taken up, and a cloud received Him out of

their sight” (Acts 1:9).

This emphasizes the ascension of Christ, marking the transition from His earthly

ministry to the apostles’ mission, empowered by the Spirit, and the beginning of

their witness to the world.

Asceticism is sometimes considered to have begun in the fourth century, but

this is a mistaken view. From the early fourth century onward, one particular form

of asceticism—eremitism, or the life of the hermit—became institutionalized and

widespread. However, asceticism and eremitism are not the same. Asceticism is a

broader concept than eremitism. Asceticism, or spiritual practice, has a wide

significance and has been characteristic of all Christians from the earliest period of

Christian teaching and daily life. The Christians of the first centuries were as

ascetic as those of the fourth and fifth centuries, though the forms of their ascetic

practice were not identical.

Whenever a Christian restrains himself according to divine commandments

—renouncing worldly pleasures, resisting earthly trials and temptations, and

combating sin—this constitutes asceticism and ascetical labor. The very term

asceticism carries a rich meaning: in Greek, askēsis (ἀσκησις) literally signifies

training, exercise, or preparation. It is also possible that the term is related to the

Greek tōskeuōn, meaning “vessel,” suggesting that the body is being prepared as a

sacred vessel. In any case, the essence of asceticism involves training—preparing

one’s body and nature to become a vessel for God, a vessel for the Holy Spirit.

Though asceticism literally refers to training and discipline, it also signifies

virtue, readiness, and spiritual formation. The person trains his own nature to

become a sacred vessel, and this is the core of ascetic practice. Ascetic labor is

derived from the example of Christ and the apostles, who laid its foundation. Over

time, it took on outward forms, and by the fourth century, eremitic asceticism—

withdrawal from society—was fully developed. Hermitic life, while diverse

internally, shares the general character of separating oneself from worldly

distractions in pursuit of spiritual perfection.

Before discussing these internal variations, it is important to note why

eremitism became so widespread in the early fourth century and why this form of

asceticism was not prominent earlier. Until the fourth century, the first three

centuries of Christianity in the Roman Empire were essentially marked by

persecution and martyrdom. Christians suffered extreme oppression; all forms of

coercion were employed against them, primarily physical violence, and countless

Christians were martyred under various emperors. Equally dangerous, however,

was verbal persecution: slander and propaganda against Christians were rampant.

As second-century apologists report in detail, accusations circulated about

Christian lives, and three main charges were typically leveled against them. First,

Christians were called “atheoi”—“atheists.” To this, the Athenian apologist

Athenagoras replied that indeed they were “atheists” regarding the powerless idols,

but they believed in the one great Lord, the Almighty Creator of heaven and earth.

Nevertheless, opponents of Christianity spread rumors of impiety before the

emperors. In the Roman Empire, as Athenagoras and other apologists argued,

impiety was considered the gravest misfortune and the most serious distortion of

human consciousness and soul. Christians were persecuted for this perceived

impiety, both through physical and verbal attacks.

There was also an extremely serious slander against Christians: a widespread

belief that they ate human flesh. Opponents of Christianity “proved” this

accusation by taking liturgical words out of context, using Christ’s own words:

“Take and eat; this is my body, broken for you for the forgiveness of sins” and,

regarding the blood: “This is my blood of the new covenant, shed for you and for

many for the forgiveness of sins.” The first phrase—“Take and eat; this is my body,

broken for you for the forgiveness of sins”—was misrepresented as suggesting

literal consumption of human flesh.

In response to this grave accusation, Athenagoras addressed the emperors: if

any of this were true, then Christians should not merely be persecuted; they should

be completely exterminated so that no trace of them remained. But if all this is

slander, what kind of punishment should befall those who make such false

accusations?

Equally terrible was the accusation that Christians engaged in incest,

bloodshed, and permissiveness in every area of life, with the supposed proof being

Paul’s statement: “You are all one in Christ Jesus; there is neither male nor

female.” This passage, of course, has a completely different meaning.

Christian persecution was intense. During these times, many Christians

sought to avoid persecution by hiding in remote places. This was especially true

toward the end of the 40s and into the early 50s, during the persecutions under

Decius, when many Christians avoided the swords of their persecutors and took

refuge in inaccessible locations. Once persecution ended, many of these Christians

had become so accustomed to solitude and withdrawal that they did not return to

ordinary life but continued their spiritual labors.

From a historical perspective, many scholars suggest that one of the reasons

for the rise of eremitism was precisely this habit of withdrawal: Christians who had

survived persecution had settled in remote locations and continued to live apart

from society. Of course, this alone does not fully explain the phenomenon, though

it may have contributed. Otherwise, eremitism would have begun in the first or

second century, since intense persecutions also occurred then, and Christians would

have similarly avoided danger. However, the primary cause is to be sought in

spiritual motivation.

The first three centuries were characterized by martyrdom—not only

because Christians were persecuted and forcibly made victims of their oppressors,

but also because many Christians themselves desired a martyr’s death. The

martyr’s crown is the highest crown, uniting a person with Christ, who died on the

cross for the truth. One who suffers martyrdom for Christ is truly crucified, buried,

and resurrected with the Savior.

Many Christians actively sought martyrdom. For example, Saint Ignatius of

Antioch so longed for and strove toward martyrdom that those who loved him were

urged not to display excessive affection, even though love is generally a good

thing. Ignatius, who foresaw the suffering awaiting him in a few days—being torn

apart by wild beasts—already spiritually anticipated his martyrdom. He no longer

focused on worldly matters, and any external demonstration of love could distract

him from the supreme good he sought. He even says: “I desire martyrdom, but I do

not know if I am worthy.” He recalls Christ, saying that his own desire for

martyrdom is united with Christ’s suffering.

Many Christians similarly longed for martyrdom. Saint Shushanik declares: “I will

go to a sincere death.”Origen, when his father was imprisoned, sent a letter

encouraging him to embrace martyrdom. Origen himself was so fervent in his

desire for martyrdom that, if not prevented by his mother, he would have

undoubtedly sacrificed himself alongside his father.

These examples demonstrate clearly that among early Christians there

existed a profound, irresistible spiritual drive for co-martyrdom with Christ, a

desire to prove their love for Him even through physical suffering. Once the era of

persecution in Rome ended, Christianity was first tolerated, then gradually

accepted, and finally became a recognized religion. At that point, Christians were

no longer persecuted for their faith. However, the sacred desire for co-martyrdom

with the Savior burned in the heart of every Christian. Accordingly, because

external persecutors had effectively been removed, Christians turned to confronting

the sins of their own souls. They undertook the struggle against their own sinful

tendencies and decided for themselves how to combat sin. Consequently, they

withdrew from the world so that, in times of extreme difficulty, they could achieve

co-martyrdom with the Savior through their spiritual labors.

Eremitism is essentially the same as martyrdom, except that it is carried out

spiritually, through inner struggle, without the use of external force. This spiritual

state is a continuation of the earlier martyrdoms of the first through third centuries,

which were expressed through physical sacrifice.

The true foundation of eremitism was precisely this: the martyrial desire of

the Christian needed a form in which it could be fulfilled spiritually. Eremitic

asceticism therefore finds its model in Anthony the Great, although there were

earlier hermits, such as Paul of Thebes, who lived in isolation and died at the age

of 113, and whom Anthony himself buried. Nonetheless, Anthony is considered the

principal founder and the initiator of monastic life. His life became widely known,

and he had countless disciples. Paul of Thebes, by contrast, had no disciples.

Anthony became the beacon to which countless Christians of subsequent

generations turned, and even today many follow the path he pioneered.

I will not go into detailed discussion here, nor into his seven most important

epistles that have come down to us. The key point is that monastic life and ascetic

literature were firmly established at this time. While ascetic practices existed

before, the distinctly ascetic literary genre—the ecclesiastical ascetic literature—

was formed in the fourth century as eremitic, i.e., virtue-centered theology.

This includes Anthony’s epistles, the records of his successor Ammonas, the

epistles of other great desert fathers, as well as the establishment of the first

monastic typicon by Pachomius the Great. The works of Macarius of Alexandria

and Macarius of Egypt, especially the latter’s spiritual teachings and discourses,

are also key sources. Likewise, Saint Horsiusius and Saint Theodore, as well as

Evagrius Ponticus—who unfortunately went astray in certain dogmatic matters,

particularly the Origenist error regarding the preexistence of souls and was

therefore anathematized—played foundational roles. Nevertheless, the Church

preserved his writings and the positive impact of his work was not lost. His labors

have reached us in edited form. For example, John Climacus’ book The Ladder is

written according to the form of line-based writing (or columnar writing)

developed by Evagrius.

A significant portion of ascetic literature consists of paterika and materika,

which describe the lives and teachings of desert fathers and mothers. This includes

texts related to Palladius, Theodoret of Cyrrhus, and John Moschus. Many of these

texts are anonymous, sometimes organized alphabetically or by assigned names.

Let us now turn to the spiritual dimension: what is the ultimate phenomenon of

monasticism—faith? Spiritual knowledge of the world differs fundamentally from

scientific knowledge. Classically, “knowledge” means “study” or “understanding.”

When a person seeks to know the world, three essential components are involved:

first, the subject, “I”; second, the object, that which is to be studied and known;

and third, the means through which one begins this study. This can include the

body, hands, instruments, language, mathematical models, microscopes, etc.

Everyone’s idea is ultimately the same: through these means, I grasp the object of

study.

However, when it comes to the spiritual, the matter is entirely different.

First, what is to be known? God? According to the Holy Fathers, God is known

through our actions. There is the concept of “energy” or “divine grace,” which

affects human existence independently of us. When we live according to God and

our spiritual vessel is ready to receive divine grace, our soul is illuminated and

shines with divine light.

When we wish to know God, we must first ask: where and how is it possible

to perceive and experience God’s action? The Gospel tells us that the kingdom of

heaven is within us, not outside. Here, the subject and object are clear: the place

of discovery is within me. Although this is not of my own making, it is within me

—so its discovery occurs within.

As for the discovery itself, I must be the one who discovers. According to

ecclesiastical teaching, a person must first transform themselves; the change begins

internally, not externally.

Now let us address an important distinction: there is a significant difference

between Christian thought and intellectual thought. Consider the understanding of

the word “truth.” In classical antiquity and medieval philosophy, “truth” meant

reality itself, not our idea of God, nor our idea of reality. Truth simply was reality.

Christ Himself says: “I am the way, the truth, and the life.” Later, however, in

European thought, a shift occurred: truth moved from an ontological understanding

to an epistemological one, meaning truth became about our conception or

representation of reality. People no longer sought to receive truth, but rather to

judge and evaluate it.

Now, when Christians speak of coming to know the true way and true faith,

what is this way? Spiritual knowledge is not merely intellectual; it is not about

formulating ideas or concepts. In English, “to know” often implies connection,

union, or relation. For instance, in the Bible, when it says Adam “knew” Eve, it

implies a real connection, a bodily union. Likewise, when Scripture speaks of

knowing God, there is a difference between knowing about God and knowing God

Himself. One may have heard about Father Andria; another may know him

personally. The difference is substantial.

Similarly, we must move from knowledge about God to knowledge of God

Himself. This is the true way of connecting with God. In this process, the word

asceticism occupies a central place in Orthodox Christian life. Spiritual life is

structured somewhat like a frog’s vision: when a frog is stationary, it sees nothing

but moving objects. Only movement allows it to perceive trees, stones, and other

things around it.

Likewise, a person who remains stationary and does not develop may feel

that nothing happens; life seems monotonous and repetitive, even tedious. At such

times, the distinction between good and evil appears fabricated. There is a simple

rule in life: you cannot receive more from God until you fulfill what you already

know. As the Gospel says, “To him who has, more will be given.”

Self-knowledge is the path of asceticism. God is everywhere, but the

realization of this must occur within you. When a person has purity in the heart,

they see everything around them as holy.