Monastery of Bose
International Conference on Spirituality
In the Commemoration of the Tenth Anniversary of the Departure of
FATHER MATTA EL MASKIN
A Contemporary Desert Father
May 21 - 22, 2016
"FREEDOM IN GOD"
According To
Rev. Fr. Matta El-Meskeen
(Matthew the Poor)
From the sayings of Fr. Matta El-Meskeen: [1]
"My yearning increased for freedom in God, which I had sought previously in science, politics and religion. I longed to attain this quest in an oppressed world - especially in Egypt - where science was constrained with the chains of fanaticism, persecution and narrow-mindedness, politics was restricted with the idols of leadership who imposed themselves on the unwilling submissive populace, until they were worshipped, as a matter of fact and became a way of life, and religion was limited to the extent that it was under the state's trusteeship. Furthermore, the Bible was shackled and confined to a corner in the Church, to be freed and bound at the state's whim, and to be clothed in accordance with the state's tendencies: the garment could be Orthodox, Catholic or Protestant."
I was introduced to Fr. Matta in July 1953, when Mr. Nazir Gayyed (who later became H.H. Pope Shenouda III) invited me to accompany him on a visit to the Syriac Monastery in Wadi El-Natroun; he would customarily go there to meet with his teacher who was preparing him for monasticism. This first encounter with Fr. Matta, at the beginning of my university studies, left within me an indelible impression which changed my way of thinking and perception of matters. The most significant aspect which affected me then, was his profound understanding of what it means to be "free in God."
Dr. Youssef Iskander was a young, rich, pharmacist. At an early age, he realized the meaning of freedom, from the unique perspective of saints and sages. Youssef was wealthy, but he discovered that wealth had the power of enslaving man [2]. Our perception of freedom increases as we repudiate wealth. In a rare moment of courage and challenge to wealth's enslavement, Youssef decided to get rid of it completely: thereupon he sold all his possessions and distributed the proceeds to the poor - only retaining the transportation fare that would take him to the poorest monastery in Egypt. He divested himself of everything and left, seeking the soul's freedom in God. That was Youssef's understanding of monasticism, where his freedom in God shaped his entire future life. No one can possibly give up wealth in this way, without assigning freedom, a priori, the full and highest position in his/her life, through a constant vision of truth in Christ.
His craving for freedom motivated him to become a monk. He wrote about this in his autobiography saying: "I entreated God to facilitate my demise from this world...in order to live my utmost freedom in God.."1
He described his exit into monasticism saying: "It was literally an exit. I was like a bird hurtling joyfully in the heavens, unfettered by gravity - because as the bird spread its wings, it was borne by another force. As it observed from high above, all things seemed exceedingly small - compared to the span of its wings. As it contemplated its wing span, its eyes sparkled with the realization that it has become free, and the entire world was fleeing its gaze." 2
His understanding of freedom in God is synonymous with truth and love. The three integral dimensions of "truth, freedom and love" are God's image in us, in whose fold our existence is formed, establishing our spiritual essence, through our sonship in the Father's kingdom. In this regard, Fr. Matta says: "This was the most delicate, and most significant, stage of my life; the most fertile, and most profound, perception of God, truth, freedom and love, started in-dwelling my heart as a reaction to my supplications and tears...." 1
Whoever seeks freedom will inevitably be confronted with racism and fanaticism. In this respect, our Lord Christ said: "It is enough for a disciple that he be like his teacher, and a servant like his master." (Matthew 10:25) The day Youssef went to the monastery, he decided to deny himself, carry his cross and follow his Master. He followed Him down a barren, narrow, path, towards freedom, that would enable him to offer love and good to all - including enemies. Just as Christ's struggle with racism and fanaticism led Him to the cross, Fr. Matta met with confrontations, abuse and defamations, none of which he had instigated.
In his autobiography, Fr. Matta explains his rejection of fanaticism, during his meeting with the Sunday School servants [3]. The latter eventually became leaders, directing ecclesiastic thought during the second half of the twentieth century. Despite decisive disagreements with them, he never clashed with anyone. One feature characterizing freedom and civilized thinking was his acceptance of opposing views; rather than wasting time objecting to frozen ideas, he offered his unbridled views with ease and clarity, to all takers, and to whoever valued freedom in Christ Jesus - Who never forced anyone to follow Him, rather, He said, "Whoever desires to come after Me,...." (Mark 8:34) Following Christ is not an obligation; rather, it is a calling to the freedom which eludes those shackled by fanaticism. Fr. Matta perceived this freedom and, accordingly, followed his Master carrying the cross.
This man's history bears images of violent struggles that were imposed on him; he faced them all by accepting the cross, with all meekness, wisdom and strength of spirit - nothing swayed him from his goal. The man's genius was his principal problem; but it also made him so popular, that all who met him loved him, and appreciated his talents and colossal capabilities. He excelled in several domains and became loved by all. Everyone who met him testified in his favour; this included Christians, Muslims and foreigners of all cultures, religions and nationalities, as well as Christian and Muslim workers at the monastery. He also earned the admiration of Catholic, Protestant and Orthodox scholars and theologians. He represented the free, open, and impartial thinking. This openness, though, did not affect his untainted theological views, which remained steadfastly anchored in the Gospel's truth.
The popularity he acquired through people's love for him drove him twice to the top of the list of nominees for the papacy; he neither sought nor desired this. For this reason, those having personal ambitions and greed united against him. They knew that his removal was necessary for them to aspire to high positions in the Church. His opponents therefore joined forces to fight the humble man who would not defend himself! His genius brought upon him all sorts of hardships and struggles - which he faced with the Gospel's word of truth. In this way, he offered practical witnessing to the power of the word of God, while offering history a live testimony to mankind's ability to live through the word of God - through the power and meekness of Christ. Hardships were thus reduced to relief, resistance became witnessing for the truth, and struggles turned to triumph and testimony for the word of God! The oppressive fight which prevented him from attaining the papacy, facilitated his abundant production, which added his name to the immortal list of those forming mankind's heritage.
Internal freedom is the image of God in man, through which man becomes an ingenious creator; it is the source of all intellectual and spiritual innovation. Each creative work starts, and is nurtured, through spiritual freedom. Whoever enjoys freedom is unable to contain the creative energy emanating from him, realizing his human existence in God.
This is the freedom through which Fr. Matta's spiritual intellect enriched the Arabic language section of the Coptic library, after it had languished in sterile, antiquated, ideas, intermingled with incompatible imported views. In addition to countless articles and recorded sermons, Fr. Matta published more than 180 books; these not only resulted in a complete renewal of Coptic ecclesiastic thought, but also opened up the Coptic Church's windows, allowing the currents of reform to sweep through its branches. Those writings, devoid of fanaticism, were embraced by Protestants, Catholics and Orthodox alike - even Muslims liked them. His logic spread throughout the four corners of the world and his writings were translated into more than fifteen languages [4]. Fr. Matta's writings demonstrate his love for the Holy Bible, and his perfect understanding of the mystery of Christ. His writings concerning the Holy Bible alone represent a complete spiritual, intellectual, scientific and literary encyclopædia.
Fr. Matta's "Interpretation of the Gospel according to Saint John" was the object of admiration by so many, that it attracted three of Egypt's Muslim Arabic literary scholars: Drs. Nasr Hamed Abu-Zeid, Gaber 'Assfour and Hoda Wassfy. Upon reading his book, they sought a meeting with him to probe his outstanding intellect further.
After their meeting, they recorded the following impression:
"It is incumbent on us to testify that this man is an orator of the first degree. Not only is he an excellent attentive listener, but he is also an eloquent, humble and quiet speaker. His meekness is that of scholars, and he has the confidence of those who have attained the highest levels of credence. He listened to us, and interacted with us, aspiring to bring us into his world, and to elevate our spirits to the peak of his convictions. Our quest to engage this man in a debate stemmed from a deep respect for his person, and from our appreciation of the significance of his intellectual achievements, which he crowned with his interpretation, in two large volumes, of Saint John's Gospel. Our return, following the debate, was that of those who triumphantly reaped a harvest of which we had never dreamt. The man's stature in person, in achievements, and in humility, far exceeds all our imaginations." [5]
The writings of Fr. Matta were also characterized by their inclusivity. As much as they were rich in spiritual and intellectual content, they also included the latest scientific ideas and discoveries. While his evangelic writings present deep theological thoughts, they also includes patristic spiritual teachings, as well as views of contemporary scholars - all in a splendid spiritual mold.
He consulted thousands of references, which leads us to wonder how, during his limited lifespan, he managed to study and analyze such a huge number of books. In turn, this capability aided in his production of the large number of books, previously mentioned. His mastery of the ancient Greek and Hebrew languages and etymology facilitated his transfer, to the Arabic language, of the original thought and intent of the Holy Bible. His full absorption of the history and circumstances surrounding the text, enabled him to synthesize the biblical facts, and accentuate them vividly to the reader. This provided our generation the opportunity of reading the Holy Bible, as though we were reading it in its original languages.
Fr. Matta's writings are neither a simple resultant of his readings, nor an accumulation of information and scientific data for enriching the mind; rather, his mystic writings flow more from his free spirit than his intellect. They comprise his personal experience of the mysteries of the Spirit, from Whose spring he drank, and which burst with richly flowing rivers of living water. When he read, he was motivated solely by his spirit's thirst for knowing Christ; he found Him in all that is truth. Not everyone who reads what he read, can write what he wrote; that was simply an overflow of the spirit's freedom, inspired by Divine wisdom.
Also his writings are characterized by being programmatic; each page of his books includes proclamation of the mysteries of salvation, through Christ Jesus, offered unconditional to all. While, the message of salvation is offered to each reader personally, the mystery of the body of Christ assembles all in the "Immortal Church," His royal temple, built in Him as living stones, and present in Him before the Father, at the right hand of the Majesty on high.
Through variations of style in his writings, Fr. Matta managed to cover the study of both Testaments of the Holy Bible, interpretation and meditation. Having completed all his studies, he found himself still thirsting for the richness of the word. Drinking from the springs of the word of life expands the soul. Consequently, Fr. Matta started meditating on selected biblical verses; from this avalanche he left us a book in four volumes entitled "With Christ..." He continued to record his meditations until his last breath. He yielded his blessed soul on 8th June, 2016.
Salutations to the man of liberty, on the tenth anniversary of his departure from our world to the heavenly glories.
Remember us, dear father, before Christ.
Fouad Naguib Youssef
[5] the magazine "Al-Balagha Al-Muquarna" (comparative eloquence), issue #12. This article was also published in "Akhbar El-Youm" newspaper, issue #676, 25th June, 2006
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