St. James of Cyrrhestica

Life

Training

St. James lived in the region around Cyrrhus in Asia Minor from about 375 to about 468. A native of the area, he entered the ascetical life as a disciple of the Cyrrhestican ascetic Polychronius.

Polychronius was disciple of Zebinas. A distinguishing aspect of Zebinas's asceticism was all-night vigils involving continuous standing. While Polychronius himself also engaged in enduring long periods of standing, his distinguishing asceticism eschewed wearing iron chains in favor of caring an exceedingly heavy oak root.

When it seemed good to Zebinas, St. James and a companion, Limnaeus, sent them to became disciples of St. Maron (f.d. Feb. 14).

St. Maron appears to have known both Greek and Syriac. It is clear that his influence to extended beyond the region Cyrrhus to Antioch as he was known to St. John Chrysostom. The first to adopt the practice in this region, St. Maron followed a moderate "open-air" asceticism, permitting himself the occasional use of a tent. St. Maron's purpose in emphasizing moderation was to clarify that the goal of asceticism not as a war on the flesh, as the enemy is spiritual. Christian asceticism was not a Gnostic undertaking, rather the purpose of spiritual labor is to destroy "arguments and every high thing exalted against the knowledge of God, and take every thought captive for obedience to Christ." (2 Cor. 9-10)

Having reached a level of maturity, St. James went to pursue his spiritual labors on a mountain some distance to the southeast of Cyrrhus. Theodoret observes that in the nature and scope of his spiritual labor he emulated the open-air, ascetical bishop and father of the Council of Nicaea, St. James of Nisibis (reposed ca.350, f.d. Jan. 13), who successfully protected his city from Persian conquest, was closely associated with St Ephraim the Syrian, and was called by Theodoret, a new Moses.

Facing the World

Ascetically, St. James allowed himself neither shelter nor protective structure and thus was constantly observable in every detail of daily life and accessible to all. In doing so, however, he exhibited modesty by allowing himself clothing insufficient to hide from view the prodigious quantity of iron chains and bonds that wrapped his waist, neck, torso, waist, and elbows. However, reflecting the moderate temperament of his teacher Maron, James acceded to the urgings of Theodoret when he was running a high-fever, allowed removal of his chains as the fever was doing their work, and so were unnecessary. This ability to allow relaxation of discipline was demonstrated also in fasting discipline. Having renounced the use of fire, and usually eating only soaked lentils and grains, when ill, he would take cold but boiled food.

Theologically, St. James, who was almost certainly bilingual, played an important role in issues related to the Council of Chalcedon, in which the Emperor Leo I consulted with him, along with St. Symeon Stylites (ca. 388- 459; f.d. Sept. 1), and the monk Baradatus, on the theology of the new definition, and used them as ambassadors in the diplomatic-pastoral effort needed for its acceptance.

Pastorally, St. James supported Theodoret's drive against the heretical Marcionian sect that was deeply entrenched spread in the Syriac-speaking villages of Cyrrhestica. Some of the characteristics of the Marcionian sect included:

• Narrow interpretation of St. Paul's views on the relationship between Judaism and Christianity, leading them to a rejection of Jewish Scripture (including use of the Davidic Psalms);
• Dualism in which the Old Testament "creator-god", having been too harsh, caused an non-creator New Testament god of Love to act independently to rescue it by sending his on;
• A variant on the ascetic Encratist movement in which Baptism incorporated a vow of sexual chastity.

Theodoret understood St. James role in their collaboration as that of a prophet. Theodoret shows this not only by comparing him to the new Moses, but by referring to James as his Isaiah and comparing him to Joseph and by making clear the anti-Marcionian stance by repeatedly referring to the God of the universe, its maker and creator. Theodoret's use of these typologies is instructive as he himself is the author of numerous commentaries on Old Testament books.

Spiritually, the collaboration between Theodoret and St. James was grounded in a devotion to St. John the Forerunner and Baptist. In Theodoret's account, a threatening Syriac-speaking demo demanded Theodoret cease his efforts against Marcon. The demon was prevented from harming Theodoret by a flask of oil blessed on the relics of martyrs and by James's old cloak that he used as a pillow. On the other hand, when Theodoret requested prayers from "his Isaiah" before visiting a Marcionian village, his spiritual gaze was redirected to St. John the Baptist. As St. James explained, while his petition arrived during chanting of the psalms of David, the saint's prayers were worthless for Theodoret himself possessed relics of St. John the Baptist; relics, the saint notes, that he wished to venerate. The effectiveness of this strategy was judged by the lack of violence that occurred in the village at the time of the visit as the great John the Baptist all night entreats the God of the universe; for there would have been great slaughter, had not the insolence of the devil been extinguished by his intercession.

Asceticism and Hospitality

The nakedness of the saint's open-air asceticism meant that everyone had complete freedom of access to him. As a result of his holiness and prophetic reputation ensured a steady stream of visitors seeking healing, guidance, blessing, and wonder working, including a case of resuscitation of a reposed body.

At the same time, the nature of James's asceticism imposed care-taking responsibilities on the community.

One type of community care taking responsibility is physical protection. In the winter, the mountain upon which James lived experienced significant snowfalls, often of several days' duration. James's disregard for weather meant that he needed others to dig him out from underneath a covering of snow with shovels.

A second type of community care taking is reciprocity in hospitality. This was especially evident during times of illness. St. James was not an easy patient. For example, in attempting to comfort St. James during an illness, Theodoret learned of the numerous chains. Similarly, the saint's reaction to learning he had been removed from his mountain during an extreme three-day fever was that of being "extremely vexed" accompanied by a demand to be returned immediately.

As an ascetic grounded in mildness and moderation, James rationally accepted the ministrations of others, exempting himself from the rigorist practices of dualists who reject the goodness of God's creation. Hence, Theodoret is able to reason with him that "just as when in health and desiring food you overcame appetite by endurance, so now when you have not appetite show endurance by taking food." On another occasion the discipline of hospitality persuaded him to lie in the shade while running a high fever: It would be disgraceful, father, for me, who am young and strong, to obtain this relief, while you, who are beset by a violent fever and need of such solace, sit outside, receiving the sun's rays. and if you want me to enjoy this rest as well, let us lie down together father, for I will not have the embarrassment of lying down alone.

For St. James, hospitality was an opportunity for edifying exchange. For example, when a ministering servant covered a cup of water to protect it from being gazed upon by others, James responds, do not hide from men what is manifest to the God of the universe.

Inner Life

The value of worldly engagement and hospitality were secondary to St. James. He rebuffed those who interrupted him at unsuitable times in a way that earned him a reputation for disagreeability. Discussing the issue with Theodoret, St James disclosed the central, interior aim of his ascetical life.

I did not come to this mountain for another's sake but for my own. Bearing the wounds of so many sins, I need much treatment, and because of this I beseech our Master to give the antidotes to wickedness. How, then, would it not be absurd and utterly senseless to break the sequence of petition and make conversation with men in between? If I happened to be the domestic of a human being like myself, and at the time for serving the master failed to bring the food or drink at the right time but instead made conversation with one of my fellow-servants, what great blows would I not justly receive? And if I went to the governor and, while relating an injustice I had suffered from someone, broke off my discourse in the middle and made some remarks to one of those present, do you not think that the judge would be annoyed, withdrawal his assistance, and have me whipped and driven from the bar? How could it be right... for me, as I approach God, the eternal Master, the Judge most just, and King of all things...during my prayers to turn to my fellow servants and hold a long conversation with them?

Stories about the inner life of St. James blur boundary between human and demon intruders. As disrespectful people, demons would assault him at prayer. On one occasion, he resisted one who banged in his door attempting to drag him from his work. Nevertheless, by facing east and maintaining himself in an attitude of prayer, the demon, unable to overcome God's strength, departed. On yet another occasion, when visited by a more playful demon seeking to charm him into distraction, St. James related the following conversation to Theodoret.

How do you have such strength...He replied was not on his own, but that a mass of demons was scattered through the entire world, to play tricks and be at work simultaneously; for by their playful appearance they are at work to destroy the whole human race. "But as for you" I said, "go away: you are being ordered by Christ, who by means of swine sent a whole legion into the abyss.

Facing Death

Alive when Theodoret wrote his account, James had prepared for his repose, with burial to be on his mountain. Collecting the relics of many prophets and martyrs as he could obtain, placing them in a single coffin. His own tomb was to be simple and nearby that the greater shrine. In his repose, St. James would be "honored to dwell with them."