Abbot Isaac Rule
Abbot Isaac was a 5th century monk who knew how to find God. This is what he taught.
1) Joy and Union
This is where we are headed.
Action
Pray this daily (adapted from Abbot Isaac):
Jesus, my King, You prayed to our Father for me, my family, and the entire world;
“That the love that You [,Father,] loved Me may be in them and they in Us;”
And, “that they all may be one, as You, Father, are in Me and I in You, that they also may be one in us”
Let Your perfect love, with which “[You] first loved us” pass into the feelings of our hearts.
Let your prayer be fulfilled in us, as Your prayers cannot possibly be ineffectual.
2) Constant Prayer
A single verse to carry you there.
Action
Pray ceaselessly throughout the day — “O God, come to my assistance. O Lord, make haste to help me.” (Psalm 70:1)
From Abbot Isaac
“O God, come to my assistance. O Lord, make haste to help me… For it embraces all the feelings which can be implanted in human nature, and can be fitly and satisfactorily adapted to every condition, and all assaults. Since it contains an invocation of God against every danger, it contains humble and pious confession, it contains the watchfulness of anxiety and continual fear, it contains the thought of one’s own weakness, confidence in the answer, and the assurance of a present and ever ready help… It contains the glow of love and charity, it contains a view of the plots, and a dread of the enemies… Let the thought of this verse be conned over in your breast without ceasing. Whatever work you are doing, or office you are holding, or journey you are going, do not cease to chant this. When you are going to bed, or eating, and in the last necessities of nature, think on this… Let sleep come upon you still considering this verse, till having been moulded by the constant use of it, you grow accustomed to repeat it even in your sleep. When you wake let it be the first thing to come into your mind, let it anticipate all your waking thoughts, let it when you rise from your bed send you down on your knees, and thence send you forth to all your work and business, and let it follow you about all day long.” — John Cassian, Conferences, X.10
3) Story and Mystery
The story of God, unfolding daily.
Action
Follow the liturgical calendar and daily lectionary readings.
From Abbot Isaac
“this man will feed on the mountains of the prophets and Apostles, i.e., on their highest and loftiest mysteries.” — John Cassian, Conferences, X.11
4) The Passion
The center of the story, and our protection.
Action
Pray the Divine Mercy Chaplet daily.
From Abbot Isaac
“being sheltered by the recollection of the Lord’s passion.” — John Cassian, Conferences, X.11
5) Immersion in Psalms
The ancient prayer of the Church, becoming your own.
Action
Pray the Liturgy of the Hours daily.
From Abbot Isaac
“he will take in to himself all the thoughts of the Psalms and will begin to sing them in such a way that he will utter them with the deepest emotion of heart not as if they were the compositions of the Psalmist, but rather as if they were his own utterances and his very own prayer.” — John Cassian, Conferences, X.11
6) Silence
Where words run out and God takes over.
Action
Sit in silence for twenty minutes daily.
Sit before the Blessed Sacrament weekly.
From Abbot Isaac
“the mind being thus affected without the aid of the senses or any visible material pours it forth to God with groanings and sighs that cannot be uttered.” — John Cassian, Conferences, X.11
More quotes on constant prayer:
CHAPTER VII.
What constitutes our end and perfect bliss.
FOR then will be perfectly fulfilled in our case that prayer of our Saviour in which He prayed for His disciples to the Father saying "that the love wherewith Thou lovedst Me may be in them and they in us;" and again: "that they all may be one as Thou, Father, in Me and I in Thee, that they also may be one in us,"[588] when that perfect love of God, wherewith "He first loved us"[589] has passed into the feelings of our heart as well, by the fulfilment of this prayer of the Lord which we believe cannot possibly be ineffectual. And this will come to pass when God shall be all our love, and every desire and wish and effort, every thought of ours, and all our life and words and breath, and that unity which already exists between the Father and the Son, and the Son and the Father, has been shed abroad in our hearts and minds, so that as He loves us with a pure and unfeigned and indissoluble love, so we also may be joined to Him by a lasting and inseparable affection, since we are so united to Him that whatever we breathe or think, or speak is God, since, as I say, we attain to that end of which we spoke before, which the same Lord in His prayer hopes may be fulfilled in us: "that they all may be one as we are one, I in them and Thou in Me, that they also may be made perfect in one;" and again: "Father, those whom Thou hast given Me, I will that where I am, they may also be with Me."[590] This then ought to be the destination of the solitary, this should be all his aim that it may be vouchsafed to him to possess even in the body an image of future bliss, and that he may begin in this world to have a foretaste of a sort of earnest of that celestial life and glory. This, I say, is the end of all perfection, that the mind purged from all carnal desires may daily be lifted towards spiritual things, until the whole life and all the thoughts of the heart become one continuous prayer.
CHAPTER X.
Of the method of continual prayer.
WHEREFORE in accordance with that system, which you admirably compared to teaching children (who can only take in the first lessons on the alphabet and recognize the shapes of the letters, and trace out their characters with a steady hand if they have, by means of some copies and shapes carefully impressed on wax, got accustomed to express their figures, by constantly looking at them and imitating them daily), we must give you also the form of this spiritual contemplation, on which you may always fix your gaze with the utmost steadiness, and both learn to consider it to your profit in unbroken continuance, and also manage by the practice of it and by meditation to climb to a still loftier insight. This formula then shall be proposed to you of this system, which you want, and of prayer, which every monk in his progress towards continual recollection of God, is accustomed to ponder, ceaselessly revolving it in his heart, having got rid of all kinds of other thoughts; for he cannot possibly keep his hold over it unless he has freed himself from all bodily cares and anxieties. And as this was delivered to us by a few of those who were left of the oldest fathers, so it is only divulged by us to a very few and to those who are really keen. And so for keeping up continual recollection of God this pious formula is to be ever set before you. "O God, make speed to save me: O Lord, make haste to help me,"[591] for this verse has not unreasonably been picked out from the whole of Scripture for this purpose. For it embraces all the feelings which can be implanted in human nature, and can be fitly and satisfactorily adapted to every condition, and all assaults. Since it contains an invocation of God against every danger, it contains humble and pious confession, it contains the watchfulness of anxiety and continual fear, it contains the thought of one's own weakness, confidence in the answer, and the assurance of a present and ever ready help. For one who is constantly calling on his protector, is certain that He is always at hand. It contains the glow of love and charity, it contains a view of the plots, and a dread of the enemies, from which one, who sees himself day and night hemmed in by them, confesses that he cannot be set free without the aid of his defender. This verse is an impregnable wall for all who are labouring under the attacks of demons, as well as impenetrable coat of mail and a strong shield. It does not suffer those who are in a state of moroseness and anxiety of mind, or depressed by sadness or all kinds of thoughts to despair of saving remedies, as it shows that He, who is invoked, is ever looking on at our struggles and is not far from His suppliants. It warns us whose lot is spiritual success and delight of heart that we ought not to be at all elated or puffed up by our happy condition, which it assures us cannot last without God as our protector, while it implores Him not only always but even speedily to help us. This verse, I say, will be found helpful and useful to every one of us in whatever condition we may be. For one who always and in all matters wants to be helped, shows that he needs the assistance of God not only in sorrowful or hard matters but also equally in prosperous and happy ones, that he may be delivered from the one and also made to continue in the other, as he knows that in both of them human weakness is unable to endure without His assistance. I am affected by the passion of gluttony. I ask for food of which the desert knows nothing, and in the squalid desert there are wafted to me odours of royal dainties and I find that even against my will I am drawn to long for them. I must at once say: "O God, make speed to save me: O Lord, make haste to help me." I am incited to anticipate the hour fixed for supper, or I am trying with great sorrow of heart to keep to the limits of the right and regular meagre fare. I must cry out with groans: "O God, make speed to save me: O Lord, make haste to help me." Weakness of the stomach hinders me when wanting severer fasts, on account of the assaults of the flesh, or dryness of the belly and constipation frightens me. In order that effect may be given to my wishes, or else that the fire of carnal lust may be quenched without the remedy of a stricter fast, I must pray: "O God, make speed to save me: O Lord, make haste to help me." When I come to supper, at the bidding of the proper hour I loathe taking food and am prevented from eating anything to satisfy the requirements of nature: I must cry with a sigh: "O God, make speed to save me: O Lord, make haste to help me." When I want for the sake of steadfastness of heart to apply myself to reading a headache interferes and stops me, and at the third hour sleep glues my head to the sacred page, and I am forced either to overstep or to anticipate the time assigned to rest; and finally an overpowering desire to sleep forces me to cut short the canonical rule for service in the Psalms: in the same way I must cry out: "O God, make speed to save me: O Lord, make haste to help me." Sleep is withdrawn from my eyes, and for many nights I find myself wearied out with sleeplessness caused by the devil, and all repose and rest by night is kept away from my eyelids; I must sigh and pray: "O God, make speed to save me: O Lord, make haste to help me." While I am still in the midst of a struggle with sin suddenly an irritation of the flesh affects me and tries by a pleasant sensation to draw me to consent while in my sleep. In order that a raging fire from without may not burn up the fragrant blossoms of chastity, I must cry out: "O God, make speed to save me: O Lord, make haste to help me." I feel that the incentive to lust is removed, and that the heat of passion has died away in my members: In order that this good condition acquired, or rather that this grace of God may continue still longer or forever with me, I must earnestly say: "O God, make speed to save me: O Lord, make haste to help me." I am disturbed by the pangs of anger, covetousness, gloominess, and driven to disturb the peaceful state in which I was, and which was dear to me: In order that I may not be carried away by raging passion into the bitterness of gall, I must cry out with deep groans: "O God, make speed to save me: O Lord, make haste to help me." I am tried by being puffed up by accidie, vainglory, and pride, and my mind with subtle thoughts flatters itself somewhat on account of the coldness and carelessness of others: In order that this dangerous suggestion of the enemy may not get the mastery over me, I must pray with all contrition of heart: "O God, make speed to save me: O Lord, make haste to help me." I have gained the grace of humility and simplicity, and by continually mortifying my spirit have got rid of the swellings of pride: In order that the "foot of pride" may not again "come against me," and "the hand of the sinner disturb me,"[592] and that I may not be more seriously damaged by elation at my success, I must cry with all my might, "O God, make speed to save me: O Lord, make haste to help me." I am on fire with innumerable and various wanderings of soul and shiftiness of heart, and cannot collect my scattered thoughts, nor can I even pour forth my prayer without interruption and images of vain figures, and the recollection of conversations and actions, and I feel myself tied down by such dryness and barrenness that I feel I cannot give birth to any offspring in the shape of spiritual ideas: In order that it may be vouchsafed to me to be set free from this wretched state of mind, from which I cannot extricate myself by any number of sighs and groans, I must full surely cry out: "O God, make speed to save me: O Lord, make haste to help me." Again, I feel that by the visitation of the Holy Spirit I have gained purpose of soul, steadfastness of thought, keenness of heart, together with an ineffable joy and transport of mind, and in the exuberance of spiritual feelings I have perceived by a sudden illumination from the Lord an abounding revelation of most holy ideas which were formerly altogether hidden from me: In order that it may be vouchsafed to me to linger for a longer time in them I must often and anxiously exclaim: "O God, make speed to save me: O Lord, make haste to help me." Encompassed by nightly horrors of devils I am agitated, and am disturbed by the appearances of unclean spirits, my very hope of life and salvation is withdrawn by the horror of fear. Flying to the safe refuge of this verse, I will cry out with all my might: "O God, make speed to save me: O Lord, make haste to help me." Again, when I have been restored by the Lord's consolation, and, cheered by His coming, feel myself encompassed as if by countless thousands of angels, so that all of a sudden I can venture to seek the conflict and provoke a battle with those whom a while ago I dreaded worse than death, and whose touch or even approach I felt with a shudder both of mind and body: In order that the vigour of this courage may, by God's grace, continue in me still longer, I must cry out with all my powers "O God, make speed to save me: O Lord, make haste to help me." We must then ceaselessly and continuously pour forth the prayer of this verse, in adversity that we may be delivered, in prosperity that we may be preserved and not puffed up. Let the thought of this verse, I tell you, be conned over in your breast without ceasing. Whatever work you are doing, or office you are holding, or journey you are going, do not cease to chant this. When you are going to bed, or eating, and in the last necessities of nature, think on this. This thought in your heart may be to you a saving formula, and not only keep you unharmed by all attacks of devils, but also purify you from all faults and earthly stains, and lead you to that invisible and celestial contemplation, and carry you on to that ineffable glow of prayer, of which so few have any experience. Let sleep come upon you still considering this verse, till having been moulded by the constant use of it, you grow accustomed to repeat it even in your sleep. When you wake let it be the first thing to come into your mind, let it anticipate all your waking thoughts, let it when you rise from your bed send you down on your knees, and thence send you forth to all your work and business, and let it follow you about all day long. This you should think about, according to the Lawgiver's charge, "at home and walking forth on a journey,"[593] sleeping and waking. This you should write on the threshold and door of your mouth, this you should place on the walls of your house and in the recesses of your heart so that when you fall on your knees in prayer this may be your chant as you kneel, and when you rise up from it to go forth to all the necessary business of life it may be your constant prayer as you stand.
CHAPTER XI.
Of the perfection of prayer to which we can rise by the system described.
THIS, this is the formula which the mind should unceasingly cling to until, strengthened by the constant use of it and by continual meditation, it casts off and rejects the rich and full material of all manner of thoughts and restricts itself to the poverty of this one verse, and so arrives with ready ease at that beatitude of the gospel, which holds the first place among the other beatitudes: for He says "Blessed are the poor in spirit, for theirs is the kingdom of heaven."[594] And so one who becomes grandly poor by a poverty of this sort will fulfil this saying of the prophet: "The poor and needy shall praise the name of the Lord."[595] And indeed what greater or holier poverty can there be than that of one who knowing that he has no defence and no strength of his own, asks for daily help from another's bounty, and as he is aware that every single moment his life and substance depend on Divine assistance, professes himself not without reason the Lord's bedesman, and cries to Him daily in prayer: "But I am poor and needy: the Lord helpeth me."[596] And so by the illumination of God Himself he mounts to that manifold knowledge of Him and begins henceforward to be nourished on sublimer and still more sacred mysteries, in accordance with these words of the prophet: "The high hills are a refuge for the stags, the rocks for the hedgehogs,"[597] which is very fairly applied in the sense we have given, because whosoever continues in simplicity and innocence is not injurious or offensive to any one, but being content with his own simple condition endeavours simply to defend himself from being spoiled by his foes, and becomes a sort of spiritual hedgehog and is protected by the continual shield of that rock of the gospel, i.e., being sheltered by the recollection of the Lord's passion and by ceaseless meditation on the verse given above he escapes the snares of his opposing enemies. And of these spiritual hedgehogs we read in Proverbs as follows: "And the hedgehogs are a feeble folk, who have made their homes in the rocks."[598] And indeed what is feebler than a Christian, what is weaker than a monk, who is not only not permitted any vengeance for wrongs done to him but is actually not allowed to suffer even a slight and silent feeling of irritation to spring up within? But whoever advances from this condition and not only secures the simplicity of innocence, but is also shielded by the virtue of discretion, becomes an exterminator of deadly serpents, and has Satan crushed beneath his feet, and by his quickness of mind answers to the figure of the reasonable stag, this man will feed on the mountains of the prophets and Apostles, i.e., on their highest and loftiest mysteries. And thriving on this pasture continually, he will take in to himself all the thoughts of the Psalms and will begin to sing them in such a way that he will utter them with the deepest emotion of heart not as if they were the compositions of the Psalmist, but rather as if they were his own utterances and his very own prayer; and will certainly take them as aimed at himself, and will recognize that their words were not only fulfilled formerly by or in the person of the prophet, but that they are fulfilled and carried out daily in his own case. For then the Holy Scriptures lie open to us with greater clearness and as it were their very veins and marrow are exposed, when our experience not only perceives but actually anticipates their meaning, and the sense of the words is revealed to us not by an exposition of them but by practical proof. For if we have experience of the very state of mind in which each Psalm was sung and written, we become like their authors and anticipate the meaning rather than follow it, i.e., gathering the force of the words before we really know them, we remember what has happened to us, and what is happening in daily assaults when the thoughts of them come over us, and while we sing them we call to mind all that our carelessness has brought upon us, or our earnestness has secured, or Divine Providence has granted or the promptings of the foe have deprived us of, or slippery and subtle forgetfulness has carried off, or human weakness has brought about, or thoughtless ignorance has cheated us of. For all these feelings we find expressed in the Psalms so that by seeing whatever happens as in a very clear mirror we understand it better, and so instructed by our feelings as our teachers we lay hold of it as something not merely heard but actually seen, and, as if it were not committed to memory, but implanted in the very nature of things, we are affected from the very bottom of the heart, so that we get at its meaning not by reading the text but by experience anticipating it. And so our mind will reach that incorruptible prayer to which in our former treatise, as the Lord vouchsafed to grant, the scheme of our Conference mounted, and this is not merely not engaged in gazing on any image, but is actually distinguished by the use of no words or utterances; but with the purpose of the mind all on fire, is produced through ecstasy of heart by some unaccountable keenness of spirit, and the mind being thus affected without the aid of the senses or any visible material pours it forth to God with groanings and sighs that cannot be uttered.
