I am around seven pages from completing the next text in The Philokalia, Vol. 1: Diadochos of Photiki, ‘On Spiritual Knowledge’. Diadochos, a strong supporter of Chalcedon against its Mia/Monophysite opponents, died in the year 486 and was known to both Julianus Pomerius (d. 499×505) who wrote On the Contemplative Life and was spiritual father to Caesarius of Arles, and Victor of Vita, author of The History of the Vandal Persecutions.
Diadochos is usually mentioned as one of the earliest writers on the Jesus Prayer (a prayer that I practise and which features on this blog at times as a result). The prayer of that name we usually mention is, ‘Lord Jesus Christ, Son of God, have mercy on me, a sinner.’ It contains all of theology. It is named in The Philokalia first by St Hesychios the Priest (7th or 8th c.); another early Philokalic writer who mentions it (but not in The Philokalia) is St Neilos, with whom we spent last week and the week before.
Anyway, unless the Jesus Prayer as known turns up in the next seven pages, Diadochos does not mention it. He is, rather, an advocate of the Holy Name of Jesus — or, to cite a splendid booklet by Kallistos Ware, The Power of the Name. Of course, as a teacher of hesychia and the spirituality associated with The Philokalia and the Jesus Prayer, St Diadochos certainly belongs here. Chapter 7 of ‘On Spiritual Knowledge’:
Spiritual knowledge comes through prayer, deep stillness and complete detachment, while wisdom comes through humble meditation on Holy Scripture and, above all, through grace given by God. (p. 255 in English)
Diadochos mentions the recollection of Jesus or the Divine Name on several occasions:
If the intellect (nous) … is remembering the Lord Jesus attentively, it easily destroys the enemy’s seductive sweetness and advances joyfully to do battle with him, armed not only with grace but also with a second weapon, the confidence gained from its own experience. (ch. 32, p. 262 English)
When we have blocked all its outlets by means of the remembrance of God, the intellect (nous) requires of us imperatively some task which will satisfy its need for activity. For the complete fulfilment of its purpose we should give it nothing but the prayer ‘Lord Jesus’. ‘No one,’ it is written, ‘can say “Lord Jesus” except in the Holy Spirit’ (1 Cor. 12:3). Let the intellect continually concentrate on these words within its inner shrine with such intensity that it is not turned aside to any mental images. Those who meditate unceasingly upon this glorious and holy name in the depths of their heart can sometimes see the light of their own intellect. For when the mind is closely concentrated upon this name, then we grow fully conscious that the name is burning up all the filth which covers the surface of the soul; for it is written: ‘Our God is a consuming fire’ (Deut. 4:24). Then the Lord awakens in the soul a great love for His glory; for when the intellect with fervour of heart maintains persistently its remembrance of the precious name, then that name implants in us a constant love for its goodness, since there is nothing now that stands in the way. This is the pearl of great price which a man can acquire by selling all that he has, and so experience the inexpressible joy of making it his own (cf. Matt. 13:36). (ch. 59, pp. 270-71 English)
See also chapters 61, 73, 81, 85, and 88.
I want to pause on the second of the passages above. This is not what any of us will hear on Sunday from an evangelical Protestant pulpit. I am not entirely certain that I buy all of Diadochos’ interpretation and application of Scripture here. Nonetheless, rich blessings can be found by thinking on passages such as this.
First: Jesus is the Word (logos) of God, with God from the beginning as we read in John 1 (even though there is no beginning or end with God, as St Gregory of Nazianzus reminds us). God the Word became incarnate as a person with the name of Jesus, God saves (as Matthew tells us). At the name of Jesus every knee shall bow (Phil. 2:10). Is there not a fittingness that the name, the word, that we use to denote the Word of God incarnate would have power?
Second: If we accept a sacramental worldview, as I do (as does the BCP and the 39 Articles), the grace of God can be manifest and intermediated in any number of ways to us. We don’t always like this, of course. As Chris R Armstrong argues in the introductory chapter of Medieval Wisdom for Modern Christians, anglophone evangelicals don’t want any intermediaries ever between us and God. We want immediacy. So the idea that simply by saying, ‘Lord Jesus’, God can be mediated to us — that sticks in the throat. But — well, if you confess with your mouth that Jesus is Lord and believe in your hear that God raised Him from the dead, you will be saved (Romans 10:9).
Is not, then, ‘Lord Jesus!’ as a cry, as a prayer, as a remembrance, an act of recollection, from the Holy Spirit as Diadochos argues from 1 Corinthians? And why should God not choose to honour that as a most eloquent prayer? Elsewhere in this treatise, Diadochos notes our inability pray properly, which is why the Spirit intercedes for us with groanings (Romans 8:26). So perhaps, ‘Lord Jesus!’ is all we need.
Not only this, but is this not the very Name of God Himself? Why should it be bereft of power and grace and mercy? Why should God choose to visit us in a piece of bread, a sip of wine, the water of baptism, the text of Scripture but not in His Own Name?
Third: ‘Lord Jesus’ contains within it all of Christology. Here are two words worthy of meditation! Only God is Lord, we know this from the Old Testament. The shortcut logic (if you want all the history and logic up to Chalcedon, read A. Grillmeier, Christ in Christian Tradition, vol. 1, or c. 300-381, R. P. C. Hanson, The Search for the Christian Doctrine of God), but the shortcut logic is: Jesus must be God. Jesus is also human. Jesus is the Godman. Bow down and worship.
Think on this. Meditate. Love Jesus. Pray through these words.
How could God not communicate his grace to us through these two words?