Thursday, July 16, 2015

Who Are the Peacemakers?


Today we struggle with the need for peace in the Middle East. The most recent effort has been the agreement to constrain Iran on the development of a nuclear weapon. This seems to have become controversial in the political sphere. Some wanting to hold out for everything even if it means more war. Others are satisfied with a path that constrains their ability to develop such a weapon. But what I wish to address is the idea of a peacemaker as taught by Jesus.  Who are the true peacemakers? What did Christ mean when He said, "Blessed are the peacemakers for they shall become sons of God"?

Saint Gregory of Nyssa gives us some insight in one of his sermons on the Beatitudes. In commenting on being a peacemaker he begins by reminding us how different we are from God. He is all powerful and we are just made from dust. Yet, God tells us, if we can become a peacemaker we will become His son. This can only mean that we become like Him.

What is a peacemaker? Saint Gregory puts it this way:
Now a peacemaker is a person who gives peace to another; but one cannot give to another what one does not possess oneself. Hence the Lord wants you first to be yourself filled with the blessing of peace, and then to communicate it to those who have need of it.
So being a peacemaker has to do with our own condition. Are we peaceful, do we have an inner peace to share? We can only give what we have to give.

Next he asks, What is peace? He writes:
Surely peace is nothing but a loving disposition towards one's neighbor. Now what is held to be the opposite of love? It is hate and wrath, anger and envy, harboring resentment as well as hypocrisy and the clarity of war.
It is easy to see that wrath is against goodness. No one who experiences the wrath of another person or another country sees this as good. If we can free ourselves from our own anger that leads to wrath we will move towards becoming a peacemaker. The passions that boil within ourselves are what need to be aimed first if we are to become like God.

In addition to wrath which we see externally, there is an inner disposition that may even be worse because it is hidden. That is envy and hypocrisy. Saint Gregory speaks of it this way:
Such is the disease of envy and hypocrisy; it is cherished secretly in the depth of the heart, like a hidden fire, while externally everything is made to look deceptively like  friendship. It is like a fire that is hidden under chaff. For a time is smolders inside and burns only what lies near; the flame does not flare up visibly, only biting smoke penetrates, because it is so vigorously compressed from within. But if it meets with some gust of wind, it is rekindled into a bright open flame.
We see this in the Biblical story of Cain and Able. Cain raved when Able was praised, but his envy lead him to killing Able. To become a peacemaker we must also rid ourselves of this hidden disease of envy. We cannot live with hypocrisy in ourselves and lead others to peace. We have a war going on within ourselves that can flare any time to warlike action. By becoming open and congruent with our feelings and actions we will receive God's grace to act with Divine power. Only then can we act with love and lead others towards peace. With any kind of malice hidden in our heart we will find ourselves separated from God and His love. We may even be contributing to the wrath we so much despise.

Not only are we asked to regard the needs of others by seeing their goodness, we need to address the war that Saint Gregory says is inherent in ourselves. He says:
I think that man is called a peacemaker par excellence who pacifies perfectly the discord between flesh and spirit in himself and the war that is inherent in nature, so that the law of the body no longer wars against the law of the mind, but is subjected to the higher rule and becomes a servant of the Divine ordinance.
This is our true challenge. The passions of our body too often dictate our actions. The mind may say one thing but the bodily passions take us in another direction. This is the aim of the Orthodox way of life, to lift our way of being so our higher nature is in control. Not only are we reconciled with God in repentance, prayer and the sacraments, but we discipline ourselves in these actions as well as fasting. It is the Orthodox way of life that will lead you to become a peacemaker and a son of God. This is the only way there will ever be peace in the world.

Ten Points on the Orthodox Way of life

Reference: Saint Gregory of Nyssa: The Lord's Prayer, The Beatitudes, Vol 18 Ancient Christian Writers.

Wednesday, June 24, 2015

The Flag and Christ's Teaching About Love

The recent discussion about the proper use of the Confederate flag raised for me important Christian issues. I start with the observation that many seem totally blind to the meaning this flag has to millions of Americans, especially Black Americans. I wondered why it is that so many, especially here in South Carolina, are so tied to the display of this flag on our Capital grounds where it offends so many.

I purposely entered into some of these discussion on Facebook to see what lay behind these objections to removing the flag from such a public space. I kept getting the same answer, "It's our pride in out Southern heritage and a way to honor those who died in the Confederate army during the Civil war." It was quickly clear that there was no way to engage in a true discussion with an alternative view as their view was so strong. This bothered me because for me the flag was a sign of hatred, especially now that it was linked with such a horrible crime as occurred in the massacre in Charleston where the Civil war began.

How does this all relate to the teachings of Christ? Christ tight us to love our neighbors as ourselves and to love our enemies. To me the inability and unwillingness of those who defend the flying of the flag on the Capital grounds to see the perspective of Black Americans and many others was a sign of disrespect, a disregard for the hurt this symbol causes for so many others. The issue is about human dignity, about love of others who are different from us. Love demands an understanding of the perspective of those who have a different view from us.

We are all often blinded by our own perspective and the underlying assumptions that lie hidden behind it. Because of these hidden assumptions we find it difficult and fearful to understand what others perceive and uncover our hidden assumptions.

I was once involved in a PhD program made up of cohorts of mixed back and white students. We were engaged in a task of Synergy. The task was to take an issue and first clarify our own perspective and the assumptions that were behind it. Next was to investigate the perspective of others and its assumptions. Once the other perspective was gathered it had to presented to the other group to test it. Both sides did this. In our case we were divided into two groups, one all white and the other all black. The Black group had no difficulty in understanding the White groups perspective. But our White group had difficulty in expressing the Black view. When we tried to represent the Black group's perspective we failed to accurately represent it.  We had difficulty doing so after many interactions. The Black group was amazed at the difficulty we had. What this taught us is that when we are an advantaged group, it is very difficult to understand the view of a group that has historically been disadvantaged.

What does this mean about love as Christ taught? To love our neighbor as ourselves we must be able to first understand the view of our neighbor as clearly as we understand our own perceptive if we are to love them. Without this deeper understanding of each other we cannot understand their actions or their needs. Our love is only superficial. It is nearly impossible to take actions of mutual love.

To address an issue such as the one that has risen over the Confederate flag, we can only deal with it if we are willing to sincerely explore the view of the others. Knowing this is difficult we need to actively seek out the other's view while we hold true to our own view.  Once we feel we have understood their view then we can hold both views together in our heart, in our love, and see what will emerge, how the Holy Spirit will guide as we hold these two truths together. Out of the love of Christ will emerge a third view, one that is bigger than either of the two, synergy, that will lead us to a creative resolution of the issue based on mutual love and respect.

I write this to encourage all of us as we deal with the explosive issue of racial discrimination, the aftermath of the history of brutal slavery, the years of discrimination and segregation that followed, and the modern cries of white supremacy, to take the time to first examine your own perspective and uncover some of its underlying assumptions. Then seek out to understand the others perspective and the assumptions underlying it. Finally, prayerfully hold both views and see what insights emerge that allow you to speak with love towards all our brothers and sisters in Christ. Only then will your actions be able to communicate the love of Christ.

Monday, June 15, 2015

What is the "Fire" that Torments?

How can a loving God be so cruel to allow any of his creatures to burn eternally? In Scripture we find numerous references to the fire of hell which we will endure if we are not united with God's love (see passages below).  What is really meant by this reference to fire?  Is it like a physical fire or is it something else?

Saint John of Damascus gives us some insight into these passages that are often used to instill fear rather than love of God. He explains this fire as a condition where we will not be able to satisfy the desires we carry with us into death, those desires that we have put above our desire to be united with  God out of love and to do His will. This absence of any satisfaction for these misguided desires leads us to the kind of suffering which is like being burned by fire. Isn't it the nature of suffering our inability to satisfy our desires?

He writes:
We say that the torment is nothing other than the fire of unsatisfied passion. For those who obtained changelessness in passion do not desire God but sin. But there in that place the commission of evil has no place. For we neither eat nor drink, nor get dressed, nor marry, nor gather wealth, nor does envy or another evil satisfy us. Therefore, by desiring and not partaking of the things desired, they are burned by passions as if by fire. But those who desire the good––namely God alone, Who is and exists eternally––and who partakes of Him rejoice according to the intensity of their desire according to which they also partake of the Desired One.
When we pass from this life to a heavenly life there will not be the means to satisfy those desires that we place such high priority on in our earthly life. We will not be able to find satisfaction in food, in fancy parties where we dress to look our best, in all the pleasures we can buy with money, in the superior status or power we have gained. Heaven strips us of what was pleasurable in our earthly life. There is only one desire that can be satisfied in this new life. That is our desire to be united with God in love. Without this as our overriding desire we will not find pleasure in heaven. There will  be no way to satisfy any other desire.

According to Orthodox teaching the fire that torments is not a physical fire, but is a torment that comes from the inability our soul to direct its desire towards communion with God. One who cannot do this is imprisoned by his own action and his passions strike him like poisonous serpents. He will be surrounded by those he hates and separated from those he loves and who love him. He will always be seeking what can never be satisfied. Dumitru Staniloae says, "He falls into a sort of dreamlike existence in which everything becomes chaotic in a senseless absurdity, without any consistency, without any search for an exit out of it, without any hope for an exit."

Why does God leave a person in such a condition?  Why doesn't he show himself with His divine light so one can see and depart from such darkness? The answer is that God is not an external reality that imposes itself but is offered to us out of love. This cannot be perceived except through an openness to love that is humble and full of desire for Him. It is based on a relationship. He who is bound up in lesser desires will not admit that such love is possible when he cannot offer such love in return. God therefore cannot make Himself evident as a loving Person in this case. Saint Isaac the Syrian says that hell is a punishment of love.

Satin John of Damascus writes:
He who desires receives. He who is good receives good things ... The righteous, by desiring and having God, rejoice forever; but the sinners, by desiring sin and not possessing objects of sin, are tormented as if eaten by the worm and consumed by fire, with no consolation; for what is suffering if not the absence of that which is desired? According to the intensity of desire, those who desire God rejoice, and those who desire sin are tormented.
Here on earth when we incline our desire toward other things and obtain them even partially, we find pleasure in them. Over there, however, when "God will be all in all" (1Cor 15:28) and there will be neither food, nor drink, nor any bodily pleasure nor any injustice, those who possess neither common pleasures nor anything from God will suffer great pain that is not produced by God, but that we prepare for ourselves.
We cannot say that God punishes us with fire, but that it is our own misdirected desires that lead us to suffering that is like being burt by fire. To avoid the fire our primary desire has to be directed toward our love of God.

We must remember that Jesus, God incarnate, came for our benefit. He came out of God's love for all mankind to save us from the fallen condition we are in. He did not come to punish us. He came to transform us and to teach us that our earthly desires are misguided when substituted for our love of God our Creator. He loves us so much that He sacrificed His own life on the Cross to free us from our sinfulness, showing us the way through His Resurrection to be joined with Him in His kingdom with eternal life, and then sends the Holy Spirit to establish His Church on earth for our perfection in love. He is a God of love and only calls us to return that love. We can enjoy the pleasures of this world, all He created is Good, but only if we always give priority to our desire for His love and give thanks to Him for what we enjoy. If we replace this supreme desire with earthy desires, these will not be fulfilled when we enter into the heavenly realm. Lacking a desire for union with God, we will find ourselves separated eternally from His love, the only desire that can be satisfied after our bodily death.

Remember that Christ is within each of us. He resides in our heart. Make His love your desire.


New Testament references to the fire of damnation:
"every tree that does not bear good fruit is thrown into the fire" (Matt 3:10, Lk 3:9)
"His winnowing fan is in His hand, and He will thoroughly clean out His threading floor, and gather His seat into the barn; but He will burn up the chaff with unquenchable fire." (Matt 3:12, Lk 3:17)
"Therefore as the tares are gathered and burned in their, so it will be at the end of the age.... Will cast them into the furnace of fire. There will be ailing and gnashing of teeth." (Matt 13:40, 42, 50)
"It is better for you to enter into life with one eye, rather than having two eyes, than to be cast into hell fire." (Matt 18:9, Mark 9:47)
"If Your foot causes you to sin, cut it off. It is better for you to enter life lame, rather than having two feet, to be cast into hell, into the fire that shall never be quenched." (Mark 9:45)
"If anyone does not abide in Me, he is cast out as a branch and is withered; and they gather them and throw them into the fire, they are burned." (John 15:6)
"The devil, who deceived them, was cast into the lake of fire and brimstone where the beast and the false prophet are. and they will be tormented day and night forever and ever." (Rev 20:10)
"Anyone not found in the Book of Life was cast into the lake of fire." (Rev 20:15)
"The cowardly, unbelieving, abominable, murders, sexually immoral,sorcerers, idolaters and all liars shall have their part in the lake which burns with fire and brimstone..." (Rev 21:8)

Reference: The Experience of God, vol 6, by Dumitru Staniloae, pp 43-47

Saturday, May 30, 2015

True Nature of the Church and the Holy Spirit


The true nature of the Church is revealed at Pentecost. The Church is totally Christ centered and it is through our relationship with Christ that we are united with Him forever. How is it then that the decent of the Holy Spirit at Pentecost reveals the true nature of the Church?

Fr. Staniloae writes,
Our salvation is achieved only through Christ, who comes to dwell within us with the body He bore––a body that has risen, ascended, and been made fully spiritual, that is, has been filled with the Holy Spirit and thus has become totally transparent.
Christ had been made fully spiritual, which means He is filled with the Holy Spirit. His body is no longer physical, but spiritual and transparent. He now works through us by the Holy Spirit. He dwells within us mystically.

His indwelling in each of us is what produces the Church. The Greek word is "ekklecia," or gathering.  The Church is the gathering of those who have within them Christ Himself. It is through the Church that we received this indwelling at our Baptism. The Church is where the Holy Spirit works for our salvation given to us through the Incarnation of Jesus Christ. We can think of this as a process initiated by God involving the Incarnation, Crucifixion, Resurrection, Ascension and then the formation of the Church. His Body and the seed of our resurrection is planted in believers during our baptism and we are then are nurtured spiritually by our ongoing cooperation with Christ in His Holy Church.

This is quite a different view than found in most Protestant churches. There the emphasis is on the Word of God and not on the indwelling of Christ. The role of the Holy Spirit is minimized and the church is simply an assembly hall where prayers are given and people hear a lecture on the Holy Scripture. For Orthodox Christians the physical place where the faithful gather is seen as a holy place, a place where the Holy Spirit is very much present and where it actively works through the sacraments offered to the faithful during each service.

The descent of the Holy Spirit gives the Church it’s purpose and existence and initiates the indwelling of the resurrected Body of Christ in us. Through the Holy Spirit we attain this indwelling and therefore the Church. It is through the descent of the Holy Spirit that came at Pentecost that Christ is able to work through us, that we are able to be in an intimate relationship with Him, enabling us to do His will and to act with love towards others.

It was at Pentecost that the Holy Spirit first shone forth from human beings. On this day Christ sent the Holy Spirit as he promised the Apostles. It descended on them, filling them with Christ’s glory, making them the first members of the Church. After the descent they were filled with Christ and His powers were extended to them. They were able to now go to all nations without fear and spread the Good News, baptizing thousands and growing the Church. 

The Holy Spirit is one with the Father and the Son. It must always be considered as the Spirit of Christ. It is not something that should ever be thought of as separate from Christ. God is three persons in One. Where one is you will find the others. Being different persons they act with perfect knowledge of each other and exist in perfect love.

Fr. Staniloae says,
The image of Christ in heaven and of the Holly Spirit in the Church is false, because such a vision does not take the Trinitarian Persons’ unity seriously. This in turn leads to either rationalism or to sentimentalism, or even to both.
It is through the Holy Spirit that Christ penetrates our hearts. The Holy Spirit works to form us progressively into the image of the Son. As we acquire the Holy Spirit in our sacramental life in the Church, Christ imprints Himself more clearly in us, nurtures our love for Him, leading us to follow His will. It is by the Spirit that Christ becomes more evident to us and we receive more and more of His powers. With Him present with us the Holy Spirit penetrates us with His full presence.

It is the miracle of Pentecost that Christ descends for the first time into human hearts. The Church is created and is now maintained by Christ through the Holy Spirit. The Holy Spirit is continually available for our benefit in the Church. Through Spirit we are united with Him. The Church is therefore necessary for our salvation.

Fr. Staniloae writes,
The work of salvation, whose foundation was laid in Christ’s human nature, is being fulfilled in the form of the Church, which is our union with God and among ourselves. Only within the harmony between human beings in God is it shown that they have abandoned egoism as a general image of sin, or of their confinement in themselves as narrow monads. That is why the state of salvation is equivalent to belonging to the Church, or to the gathering of those who are saved into the Church with their common participation in the Body that Christ raised up––beyond any self-preoccupation––to the sacrificial state that was made permanent in Him.
On this day of Pentecost we can renew our spiritual understanding of the role of the Holy Spirit. Let us remember to seek Christ within us, not just as a figure described in the Scripture. We need to purify our hearts so that the Holy Spirit and God’s grace can work through us and we can become more and more like Christ. We need to remember the importance of the sacraments of the Church, especially Holy Communion where through the Holy Spirit we are able partake of the Body and Blood of Christ regularly to give us renewed spiritual strength so we can live as He taught us. Let's remember to give thanks for all Christ does for us through the Holy Spirit. Pray for the Holy Spirit to act within you.

Saint Seraphim of Sarov writes,

Acquiring the Spirit of God is the true aim of our Christian life, while prayer, fasting, almsgiving and other good works done for Christ's sake are merely means for acquiring the Spirit of God.

Reference:The Experience of God by Dimitru Staniloae. Vol 4, pp 1--11 

Monday, May 25, 2015

What is True Love?


In today's active worldly life we tend to experience a life filled with anxiety and concern. We all want to be loved but deep down we feel something is lacking. Subconsciously we are tormented and seek through external actions to eliminate this source of anxiety. Not experiencing true love based on the Gospel, we seek substitutes in self-help programs, yoga, eastern meditation, various philosophical, political or economic teachings, place our faith and hope in a particular leader or in an ideal like democracy. We may seek friendship by aligning ourselves with a particular political party that proclaims our current political views. We seek to be accepted, filling an inner void. But none of our external actions will give us what we seek.

What we truly seek is spiritual, it is the Gospel love. The whole essence of the Gospel is a teaching about love that was brought to us through the Incarnation Son of God. It is about God's love for us, our need to return this love to Him and to love our fellow man. When we accept His love and then act like Him, we find that no matter what is happening externally we find peace in a heart filled with love.  Unfortunately, today we see too many whose heart is filled with what appears to be hatred. We only have to look as far as the current political dialogue that is amplified by TV commentators and other media.

How do we acquire this true Gospel love? Archbishop Averky writes,
In order to acquire the Gospel love in one's heart, it is necessary to ardently and wholeheartedly come to believe in God as our Creator and Benefactor, to contemplate God's magnificent works, to envision and be profoundly amazed by God's majesty and wisdom as reflected in His creation, and by His inexpressible love towards His creation. If we become aware of how God cares for us like an all-loving Father, and even more gently, like an adoring mother, then our hearts will be filled to overflowing with ardent and reverent love for Him.
Further if we reflect that God is not only our Creator and Benefactor, but also our Savior; that He did not reject fallen Man who in return for all of God's beneficence, repaid Him with base ingratitude, but for our sake did not spare His Only-Begotten Son, delivering Him to shameful sufferings and painful death, so that He can reunite us to Himself, we would have to be as insensitive as stones if we did not answer God's love with love.
But it seems all to prevalent that many people only love their own desires. It appears that they love themselves more than anything. This includes people who even say they love God.

Saint Ignatius Brianchaninov says, "Love God as He commanded you to love Him, and not as the self-deluded daydreamers think they love Him."

Self-love will not lead us to the peace that comes with accepting and returning God's love. It will not fill this deep inner void we subconsciously seek to fill. This true love must be spiritual. It must be free from our self-centered wants and desires. To love God we must be humble. We cannot express our love when we act like we are god, the center of everything.

The criterion for authentic and spiritual love is given in a few passages of Scripture. Jesus says, If you love Me, keep my commandments (John 14:15). He who does not love Me does not keep My words (John 14:24)To love God therefore means we must struggle with our whole being to live what He has taught and shown us.

What does this imply? That we must study the Gospel. Studying with an open heart, taking His words as our most important teacher, we can learn how to love God. As we begin to put what He has taught into practice, we will begin to overcome our self-centeredness. He leads us to a state of Love. Not just love of God, but of love of others, including our perceived enemies. We will all become beacons of His light and preachers of the Gospel.

Archbishop Averky writes,
The basis of everything is pure and genuine love for God, which is proved by sincere desire and earnest effort to fulfill the commandments of the Lord. This love for God naturally generates in us feelings of love towards our neighbor. Love for others is so closely connected with love for God that Scripture considers it as a measure of our love for God. "If someone says, 'I love God,' and hates his brother, he is a liar" (1John 4:20), claims the Apostle.
This is the purpose of an Orthodox Christian way of life. Following the Gospel and nurtured in the Church, we seek to get rid of all our egoism and fill our hearts with love of God and others. All self-love, our selfish desires and wants, our external efforts to find acceptance by others, all such ways that most commonly dominate our heart must be purged. When our hearts are filled with true love, our world changes. We will then find the peace that we in error seek through external actions.

Archbiship Averky says,
Without Christ, peace is inconceivable, for only Christ's Gospel love can give reliable and enduring peace. "Peace I leave with you, My peace I give to you: not as the world gives do I give to you," said Christ Himself to His disciples during the Mystical Supper (John 14:27). Whoever wants to achieve true peace on earth must approach it not through world peace conferences, where everything is based on lies and dishonesty, but through the peace of Christ, through implanting Christ's Gospel love in human hearts.
Ten Points for an Orthodox Way of Life

Reference: The Struggle for Virtue by Archbishop Averky (Taushev), pp 48 - 60.

Monday, May 18, 2015

Role of Reason and Logic in Our Spiritual life



I was trained as an engineer so I have an orientation to viewing things from a logical and scientific perspective. But this view often causes anxiety and gives me difficulty in my spiritual life. When I try to apply logic and science to an event we might call a miracle, I am easily confused. The spiritual reality of the event is lost. My mind tries to take an miraculous event like Lazarus' return to life and seek to develop rational scenarios in which he might not have been dead, but only subdued with some drug or herb, or something else that would give a rational explanation about how Jesus could raise Him from the dead.

I have found that when I am able to let go of this rational approach, a whole new world opens up. Scripture takes on a whole new meaning. Spirit is revealed. The saints and angels come and interact with us, miracles become realities. All becomes different.
Elder Paisios says,
The mysteries of God will be impossible to know and will appear strange and contrary to nature as long as we don't overturn our secular mindset and see everything with spiritual eyes. Those who believe that they can come to know God's mysteries through mere scientific theory, without spiritual life, resemble a fool who thinks he can look through a telescope and see Paradise.
Too often I am this fool. For many, overcoming our addiction to rationalism or scientism presents a great challenge. The secular world view in these times is based on rationalism and scientism. How do we overcome this tendency to allow our rational mind to dominate and blot out everything spiritual?

While I have not completely overcome this disability, here are some of the approaches that have helped me.

Bible Study: When reading Holy Scripture do not try and analyze it. Let the words enter your heart instead of your mind. Read it prayerfully and reflectively with the assumption that its words contain knowledge that will lift you beyond what your rational mind can ever figure out. See Scripture as your Divine teacher. As soon as you begin to analyze, looking up the Greek words, seeking archaeological evidence, checking parallels with history, searching for academic Biblical scholars'  explanations, you will never allow Scripture to teach you. You will aways be trying to figure it out with your rational mind. When you assume that you cannot understand it fully with your rational mind, then you will become a learner of spiritual truths. Then you will allow your heart to be opened and your soul to be nurtured. When you come to a passage you can't understand, do not discount it or judge it, but only say to yourself, "I am not yet ready to understand this." Pray that God may reveal this to you at some time in the future and continue reading thinking that the Scripture is my teacher, not my mind. You will find that Scripture begins to talk with you in a new way. You are giving it the authority it deserves, as the Word of God, to become a powerful teacher about Spirit.

Prayer: This is a  big one. For a long time I thought of prayer as a discipline, a way to gain control over my mind and its ability to rapidly generate thoughts, or as an obligation. I tried hard. I would increase my time in prayer with great effort. It was again my rational mind acting to stay in control, a form of pride. Then I began to realize that this was not leading me to a relationship with God that I desired. God did not seem to be listening to my prayers. I would struggle to find time to pray. Then one day my spiritual father said to me after I explained to him my difficulty in prayer, "Why are you so self-centered." That's all he said. I immediately thought, "Who me, self-centered?" I began to think about what He meant. Then I remembered he also said that Christ needs to be at the center of everything. "What did this mean," I pondered. In the Jesus prayer it is supposed to be a prayer of the heart and using my rational mind I would force my mind with great effort to focus itself on the heart. I was expecting some bright light to descend from above. Suddenly it dawned on me that Christ, the Light of Light, was already within me. He dwells in my heart. I receive Him into my being every time I participate in Holy Communion. Realizing this inner presence, My mind suddenly let go. My prayer was now in the heart where Christ abides. My mind was at peace. There was a sense of real communion with God. There were no flashing lights, only peace. He is now with me all the time whenever I stop and let go of my rational mind. It's not that I lose control, but I gain a different kind of control, one that is based on surrender to Spirit.
Saint Paisios says,
"When the mind enters the heart and the two work together, our work is not anymore the work of logic and reason. Sound reasoning is a gift. But this gift must be restored and sanctified."
Divine Liturgy: This is another place where I found you can experience a great change when you let go of your rational mind's control. When we enter with the Gospel book there is a prayer read that calls for the heavenly realm to join us. It reads: "O Master, Lord our God, Who has appointed in Heaven legions and Hosts of Angels and Archangels for the service of Thy Glory, grant that with our entrance there may be an entrance of Holy Angels serving with us and glorifying Thy goodness..." Here in the procession we are joined with all the angels and begin to prepare for the ultimate gift, Christ Himself, His Body and Blood, which will shortly be offered to us. To fully participate in the Divine Liturgy you have to accept the idea that invisible beings are real and then Spirit will make them appear as a reality to you. They are part of God's created reality and are especially present with us during the Divine Liturgy. Allow them to enter your presence as you worship and they will nurture your spirit and your soul will be filled with delight.

Daily Life: Learn that you do not have to feel you have to plan everything or explain everything.  With the right attitude you will find there are miracles happening all the time. Don't let your mind fool you, telling you this is not true.

Saint Paisios tells us,
If we try and solve problems using nothing else but our logic, we will end up quite confused. In each and every one of our actions, God must take the lead. Everything we do we must do trusting God, for otherwise we will be full of anxiety, our mind will get overwhelmed and our soul will be miserable.
This is a lesson that has taken me many years to learn and I still struggle to let go and not try to find a rational or scientific explanation for everything.  But knowing the right way to balance rational thought with Spirit I can catch myself and seek His help, putting my full trust in Him instead of my own intellect. This is when Christ becomes the center of my life.

Tuesday, May 5, 2015

Mid-Pentecost - What is the Significance of this Important Feast Day?


We are at the mid-point between Pascha, the Resurrection of Christ and His victory over death, and Pentecost where He sends down the Holy Spirit, the “living water,” so we too can follow Him. In this feast we continue the celebration of the Resurrection that emphasizes the Divine nature of Christ. Simultaneously, we are reminded that  the descent of the Holy Spirit is coming soon. We should become aware of the joy our soul seeks to receive His Grace through the Spirit. It is His grace that enables us to follow His teachings, to make our lives Christ centered, to live united with Him in hope of our Resurrection. We are encouraged to think of the joy in receiving the Holy Sprit so that we too can share with others the love God gives us. We can become His light that shines through us like “rivers of flowing waters” (John 7:38).

During the feast we can reflect on the nature of our faith and how weak it is in these times, how few follow His teachings. We too often say that it is more important for us to follow our inner feelings and not to be constrained by His teachings. We think this is freedom. But let’s realize when we say this we are admitting we are a slave to the norms of our current secular culture instead of God’s hopes for us.  The way of our times is not true freedom. It will not lead us to eternal life in His kingdom. In this feast we are reminded to thirst for what is beyond earth, beyond our feelings, beyond our self-centered wants and desires, to thirst for the Holy Spirit that is to be sent to us by Christ Himself on Pentecost. This will bring us true joy, true freedom, and the strength to follow Christ.

For the next week we sing along with the Resurrection hymn the following:
Having come to the middle of the fest, 
refresh my thirsty soul with the streams of piety;for thou, O Savior, didst say to all:Let him who thirsts come to Me and drink.O Christ our God,Source of Life, glory to Thee.