More than once, brethren, the fact has been mentioned that on each Sunday in the Great and Holy Lent, there are other commemorations besides that of the Resurrection. Thus, on this day, the Church glorifies the righteous John of the Ladder, one of the greatest ascetics, which the Church, in speaking of them, calls earthly angels and Heavenly men.

These great ascetics were extraordinary people. They commanded the elements; wild beasts willingly and readily obeyed them. For them, there were no maladies they could not cure. They walked on the waters as on dry land; all the elements of the world were subject to them, because they lived in God and had the power of grace to overcome the laws of terrestrial nature. One such ascetic was St. John of the Ladder. He was surnamed “of the Ladder” (Climacus) because he wrote an immortal work, the “Ladder of Divine Ascent.” In this work, we see how, by means of thirty steps, the Christian gradually ascends from below to the heights of supreme spiritual perfection. We see how one virtue leads to another, as a man rises higher and higher and finally attains to that height where there abides the crown of the virtues, which is called Christian love.

Saint John wrote his immortal work especially for the monastics, but in the past his “Ladder” was always favorite reading for anyone zealous to live piously, though he were not a monk. Therein the Saint clearly demonstrates how a man passes from one step to the next. Remember, Christian soul, that this ascent on high is indispensable for anyone who wishes to save his soul unto eternity.

When we throw a stone up, it ascends until the moment when the propelling force ceases to be effectual. So long as this force acts, the stone travels higher and higher in its ascent, overcoming the force of the earth’s gravity. But when this force is spent and ceases to act, then, as you know, the stone does not remain suspended in the air. Immediately, it begins to fall, and the further it falls the greater the speed of its fall. This, solely according to the physical laws of terrestrial gravity.

So it is also in the spiritual life. As a Christian gradually ascends, the force of spiritual and ascetic labours lifts him on high. Our Lord Jesus Christ said: Strive to enter in through the narrow gate. That is, the Christian ought to be an ascetic. Not only the monastic, but every Christian. He must take pains for his soul and his life. He must direct his life on the Christian path, and purge his soul of all filth and impurity.

Now, if the Christian, who is ascending upon this ladder of spiritual perfection by his struggles and ascetic labours, ceases from this work and ascetic toil, his soul will not remain in its former condition; but, like the stone, it will fall to the earth. More and more quickly will it drop until, finally, if the man does not come to his senses, it will cast him down into the very abyss of Hell.

It is necessary to remember this. People forget that the path of Christianity is indeed an ascetic labour. Last Sunday, we heard how the Lord said: He that would come after Me, let him take up his cross, deny himself, and follow Me. The Lord said this with the greatest emphasis. Therefore, the Christian must be one who takes up his cross, and his life, likewise, must be an ascetic labour of bearing that cross. Whatever the outward circumstance of his life, be he monk or layman, it is of no consequence. In either case, if he does not force himself to mount upwards, then, of a certainty, he will fall lower and lower.

And in this regard, alas, people have confused thoughts. For example, a clergyman drops by a home during a fast. Cordially and thoughtfully, they offer him fasting food (i.e., food prepared according to the rules of the Fast), and say: “For you, fast food, of course!” To this, one of our hierarchs customarily replies: “Yes, I am Orthodox. But who gave you permission not to keep the fasts?”

All the fasts of the Church, all the ordinances, are mandatory for every Orthodox person. Speaking of monastics, such ascetics as St. John of the Ladder and those like him fasted much more rigorously than the Church prescribes; but this was a matter of their spiritual ardour, an instance of their personal ascetic labour. This the Church does not require of everyone, because it is not in accord with everyone’s strength. But the Church DOES require of every Orthodox the keeping of those fasts which She has established.

Oftentimes have I quoted the words of St. Seraphim, and once again shall I mention them. Once there came to him a mother who was concerned about how she might arrange the best possible marriage for her young daughter. When she came to the saint for advice, he said to her: “Before all else, ensure that he, whom your daughter chooses as her companion for life, keeps the fasts. If he does not, then he is not a Christian, whatever he may consider himself to be.” You see how this great saint, St. Seraphim of Sarov, a man who, better than we, knew what Orthodoxy is, spoke concerning the fasts?

Let us remember this. St. John Climacus has described the ladder of spiritual ascent: then let us not forget that each Christian must ascend thereon. The great ascetics ascended like swiftly-flying eagles; we scarcely ascend at all. Nonetheless, let us not forget that, unless we employ our efforts in correcting ourselves and our lives, we shall cease our ascent, and, most assuredly, we shall begin to fall. Amen.

† † †

The Icon of the Ladder of Divine Ascent

Among the important icons depicted on the walls of our churches is the icon of The Ladder of Divine Ascent. This icon is given great prominence, usually in the narthex of some of the churches or trapezas of Mount Athos, as well as in some parish churches throughout the world.

The icon is a depiction of the famous spiritual classic entitled The Ladder of Divine Ascent written by St. John Climacos (of the Ladder), who lived during the 17^th century and whose memory is celebrated on March 30^th as well as the Fourth Sunday of Great Lent. In this book, St. John describes thirty stages of spiritual development, which he likens to thirty steps upward on a ladder. The steps lead the struggler to theosis, divinization, and salvation—the ultimate goal of askesis or spiritual struggle.

St. John’s Ladder expresses the Orthodox understanding that theosis and ultimately salvation is not something attained all at once, as by a leap, but comes after a long and arduous process of spiritual striving or asceticism. In this process, with sustained effort one rises gradually from lower to higher and higher levels of spiritual development. As St. John writes, no one can climb a ladder in one stride. Just as St. John’s book, the icon stands as a witness to the violent effort needed for entrance into God’s Kingdom. The spiritual struggle of Christian life is a real one, not against flesh and blood, but against the rulers of the present darkness, the hosts of wickedness in heavenly places. (Eph 6:12).

In the icon, a ladder stands on the earth and reaches to Heaven. St. John describes thirty stages of spiritual development in his book and he likens the stages to thirty steps upward on a ladder. At the right side of the scene is shown a monastery building. Standing outside its door is St. John Climacos. His right hand points at the ladder and watching monks stand behind him. In his left hand he holds a scroll on which is written: Ascend, ascend, Brethren.

Some of the Icon’s Details

Ladder: St. John Climacos was inspired by the Ladder which the righteous Jacob saw in a dream. Jacob saw a ladder which rose from earth to Heaven, on which some angels were ascending and others were descending. His vision is described in the book of Genesis: And Jacob dreamed, and behold a ladder set up on the earth, and the top of it reached to heaven; and behold the angels of God ascending and descending on it. And, behold, the LORD stood above it, and said, I am the LORD God of Abraham thy father, and the God of Isaac; the land whereon thou liest, to thee will I give it, and to thy seed. ... And, behold, I am with thee, and will keep thee in all places whither thou goest, and will bring thee again into this land; for I will not leave thee, until I have done that which I have spoken to thee of. (Gen 28:12-13, 15). The ladder in this icon is sometimes depicted in such a way to express the idea that more effort is required for rising to the highest levels of spiritual development.

Christ from Heaven: With His right hand Christ blesses the monk who has climbed to the top of the ladder. The scroll in His left hand is symbolic of His Gospel. Reaching this heaven is a heaven of the mind within the heart. Its effect is to sanctify the mind and to detach it from material things, and it does so in such a way, that after entering this heavenly harbor, a man, for most of his earthly life, is enraptured, like someone already in heaven, and he is lifted up to the contemplation of God.

Climbing Monks: Below the victorious monk, there are other monks at various stages of ascent. Some stand on the ladder firmly, and are about to rise to the next rung. Others, however, are barely retaining their hold, as they are drawn by demons. One of the monks has fallen off the ladder and is being swallowed by a dragon with wide open jaws.

Demons: The demons are flying at the ladder. The demons are depicted in order to remind the observer that they exist. Such evil spiritual beings act upon us through mental suggestion and assaults. Their tails symbolize their fallen state, their animalistic state. The demons also symbolize various sins. Saint John’s book minutely analyzes the nature of the passions of pride, gluttony, lust, anger, despondency, malice, and so on.
Dragon: The dark dragon is used as a symbol of Hell.

Angels: Angels are viewed as real beings. The angels also symbolize positive qualities, virtues, the opposites of the “passions,” humility, temperance, chastity, gentleness, hope, love, etc.