Monday, August 13, 2018

More wisdom on Reading



When reading the holy fathers, we find a place that responds to us: say, a word about a virtue that we do not have, but would like to acquire, or about any shortcoming that we have and from which we wish to get rid of, - let us stop and reflect on this. For example, I found some teaching on the passion of anger. I close the book, I sit, I think and I pray, how can I stop being angry, and imprint it in my mind. And when we read an infinite number of pages in a row, and we like everything, and the content is full of meaning, then we forget a lot. If I read, read, read, and eventually close the book and leave - then I do not remember anything and do not return my mind to the read. The goal is not to read as many pages as possible, but to make us benefit from what we read.
Abbess Theosemni of Chrysiopigi Monastery Chania, Crete

Monday, July 9, 2018

Beware of Too Much Reading


When we begin our search for a God it is natural for us to seek out knowledge from books, especially those written by our Church Fathers, the saints and elders of the Church. But there is a danger in this that we must be aware of.

Saint Theophan the Recluse says,
Turning his mind towards God with all his might, his one desire would be to read only of Him, to speak only of Him. But these occupations alone will not lead to what is sought, unless accompanied by other, more practical activities.
We also need to learn how to live the Orthodox life. This involves prayer, both collective prayer we experience in our worship services and our private prayer that is a daily activity. We must participate in the Sacraments especially Holy Communion and Confession. The other ascetic practices such of fasting are also important. We must gain self knowledge so we can make changes in our way of life. There are passions or habits we have that must be controlled. (See booklet Ten Points For an Orthodox Way of Life). So what is the danger in reading?

Saint Theophan writes,
The practice of reading and speaking of God will, used on his own, create a facile habit for such things: It is easier to philosophize than to pray or pay attention to oneself. But since it is a work of the mind, which falls so easy into pride, he predisposes a man to self-esteem. It may altogether cool the desire for practical effort, and consequently hinder sound progress by a flattering successfulness in this mental activity. For this reason sound-minded teachers warn their pupils of the danger and advise them not to concern themselves too much with such reading and talk to the detriment of other things.
Reading and dialog can become a substitute for what is really necessary to acquire the Holy Spirit so one can live in a way that is Christ like to live in union with Him.

Saint Theophan again,
It is wrong to become too much attached to reading it leads to no good and builds a wall between the heart and God would lead to the development of harmful.
When you read, read with the intention of learning how to change yourself. Then make a sincere effort to actually change how you live. Without changes little is gained.

Reference: Saint Theophan, The Art of Prayer, p 168

Monday, July 2, 2018

How to Seek Inner Peace




In the beginning of our spiritual journey we realize that we lack an inner peace, and realize that the way we are seeking to find it only seems to bring more turmoil. We have a feeling that God is distant from us and that our inner being is seeking a peace it cannot find. This motivates us to renew, or even begin for the first time, our search for God, and a deep inner spiritual peace only He can bring. This effort is brought about by our conscience and engages our will to take actions that will help us change our way life.

We seek spiritual books to read, we seek out a spiritual father to teach us the way, and we begin to attend worship services more regularly. With our sincerity in this effort, we are properly guided and  encouraged to also actively participate in the sacramental life of the Church, primarily Confession and Holy Communion. We learn about, and begin, the ascetic disciplines of fasting and daily prayer, and learn how to properly prepare to receive Holy Communion regularly.

Through our participation in the Sacraments, our self-knowledge increases, and we become aware of how often we miss the mark in fulfilling God’s commandments. With this increased knowledge we receive the gift of God’s grace, the Holy Spirit, which begins to work from within us.

Saint Theophan the Recluse put it this way:
If all goes well, a man who seeks after God will, upon reflection, decide to give up distractions and a life lived in self-denial, inspired by fear of God and by his conscience. In answer to this decision the grace of God which until now has acted from without, enters within through the sacraments; the spirit of man, previously important, now becomes full strength.
We begin our Christian journey with the insight that we are separated from God and an awareness that our soul seeks an inner peace that only comes from the Holy Spirit working from within our being. We read and get advice from a spiritual doctor, most commonly our parish priest, and begin to nurture our soul through the sacramental life in the Church. We experience this sacramental way of life as the spiritual medicine that brings God’s Grace, Christ Himself, and the Holy Spirit, to grow within us. It is this spiritual force that warms our heart, purifies it, brings us into a closer relationship with God, and  develops an unshakable inner peace. We discover that this is a peace that is not disturbed by the trials and tribulations of our earthly life.

Reference: Saint Theophan the Recluse in The Art of Prayer, p 167

Ten Points for Living the Orthodox Way of Life 

Monday, June 25, 2018

Do you Feel Something is Lacking in Your Christian Life?


If you feel something is lacking in your Christian faith, this is when your Christian life can begin in earnest. In an earlier post Elder Archimandrite Aimilianos told us it begins when we have the feeling of being separated from God, a feeling that something is lacking in the practice of our faith. He also said this feeling is necessary if we are to begin  to walk the path to salvation as promised.

Saint Theophan the Recluse says,
We become aware of this incompleteness, and see the incorrectness of our way of life and the instability of our efforts. And so we turn from outward to inward piety. We are led into this either by reading books about spiritual life, or by talking with those who know what the essence of Christian life is, or by dissatisfaction with our own efforts, by a certain intuition that something is lacking, and that all is not going as it should.
He tells us that this awareness of something lacking comes when we have lived what is normally seen as a good life, but we do not have inner peace and do not have what Saint Paul says is promised, “peace and joy in the Holy Spirit” (Romans 14.17). He says,
Once this troubling thought is born in us, then by talking with people who have knowledge he will come to realize what the matter is, or we may read about it in a book. Either of these things will enable us to see the essential defect in the order of our life, namely our lack of attention to the movements within ourselves, and our lack of self-mastery.
It is when we realize that something is lacking in the practice of our faith that we become motivated to seek what kind of changes are necessary for us to become united with him so we are able to endure whatever life brings, doing His will, and living with inner peace.

Saint Theophan tells us that this is when we begin to understand that the solution lies in the condition of our inner being.  He says,
We understand then, that the essence of the Christian life consists in establishing ourselves with our mind in the heart before God, by the grace of the Holy Spirit. It is in this way we are enabled to control all inward movements and all outward actions, so as to transform everything in our self, whether great or small, into the service of God, the Trinity, consciously and freely offering ourselves wholly to God.
This is when we can benefit from studying the Ten Point Program For Living an Orthodox Life booklet to learn how to live the Orthodox way of Life. This gives us the path to what our soul is seeking, union with God.

Finally Saint Theophan writes,
Once one has become conscious of what the essence of Christian life is, and has found that it is something that he does not yet possess, he sets to work with his mind in order to achieve it. He reads, thinks, and talks. And so he comes to realize that the Christian life depends on union with the Lord.

Reference: The Art of Prayer compiled byIgumen Chariton of Valamo, p 165

Wednesday, June 20, 2018

Why must we cry out to God in prayer.

To develop a personal relationship with God and know Him through His energies we need to pray from the depths of our being. This is more than  mental effort.  It demands our use of our deeper noetic faculty. This is said by our Church Fathers to be in the “heart” where the “spirit in the heart” speaks.

Archimandrite Aimilianos says that in prayer,
What matters is that a cry should come forth from the depths which, like a loud roar, like an earthquake, will shake the heavens a finally force God to answer, and to say to us [like He said to Moses] “Why do you cry to me?” (Ex 14.15).
Why do we have to cry? Elder Aimilianos says it is to wake God up, just like the Apostles had to do when they were caught in a storm while on a boat with Jesus. Feeling in danger they cried out to Him, woke Him up and He calmed the storm.(Mt 8).

But surely God knows what we need. So what do we cry out?

Elder Aimilianos says
God does this, first so we will express our longing for Him, and for that longing to be uniquely ours. Second, so that we can become of our need and nakedness [sinfulness], and third so we can learn to seek Him.
If God were simply to surrender to us without our effort we would also easily discard Him. He wants us to seek and experience Him. In this way our prayer will become meaningful and lead us in the way of His commandments.

This is still only the beginning in our journey of prayer.

Reference: Archimandrite Aimilianos, The Church at Prayer, p 18

Monday, June 18, 2018

What is our faculty of noetic perception?

In prayer it normally seems that God is so distant. After all, He is Spirit and we are flesh. We are created and He is the Creator. We must accept that we can never know God in His entirety. We can, however, know His energies, but never His essence. How is it we can know His energies.

It is through our faculty of noetic perception that we can know God in part and have a personal relationship with Him. This faculty is given to us by God and is one we must cultivate. It is through this faculty that we can speak with spirit to Spirit. 

Saint John Climacus says,
The intellect is clothed in the faculty of noetic perception...and we should not cease to seek for it within ourselves.
St. Diadochos of Photiki says,
By means of love the soul is joined to the virtues of God, searching out God by means of noetic perception.
Elder Aimilianos says
Faculties of noetic perception, as they are called, because it is these which can palpably lay hold of God, especially what we call the contemplative faculty (noeron). This has the ability to be drawn toward God, and, in a certain manner, speak to God, as we would say. For this to take place, the contemplative faculty must be completely united with our reasoning faculty, that is, with our mind, so that the entire content of my spiritual being can be turned toward God, addressed to God, directed to God.
It is in this way we say we are united with God and can converse with Him. Because of this faculty in the depths of our being, we are able to cry out to God, even though He is heavenly and we are earthly. Seek it always, as Saint John says, and we will discover the path to deep prayer, to know God’s energies and converse with Him.

Reference: Archimandrite Aimilianos, The Church at Prayer, p 16

Monday, June 11, 2018

How Does Orthodox Way of Life Begin?



Our deeper spiritual life begins when our soul begins to long for God and assert itself in our conscience. When  this happens it leads us to change our way life.

Elder Aimilianos says,
When it is, then, that a soul says: “l must live a Christian life, I must live differently”? When it acquires
 the sense that it is a soul in exile; when it realizes that it is something that has been cast away, and now exists outside of its proper place, outside of Paradise, in a foreign land, beyond the borders within which it was made to dwell.
To begin to think about changing our way of life, to live according to the ten points of an Orthodox Way of Life, we must begin to acquire the feeling that we are separated from God. This is a feeling where we sense there exists some invisible barrier between us and God.

Spiritual life does not begin from any kind of intellectual analysis. On the contrary such efforts may only increase the size of the barrier. 

Elder Aimilianos says,
The Spiritual life, you see, begins with a kind of vision, with the feeling of banishment, and this is not arrived at by means of any intellectual analysis or evaluation. I simply feel within myself the presence of a wall, a barrier, and I don’t know what’s beyond it.
This is a feeling that there is an insurmountable obstacle that we must overcome, that there is a “dividing wall” (Eph2.14) between us and God. We realize how distant we are from God. We begin to understand that He is Spirit but we ourselves are only flesh. We realize that we don’t really have any conversation with God, but only talk at Him, often only out of obligation.
As this feeling of separation, of being in exile, develops, we begin to seek God in earnest. First must come this feeling of being separated from God.

Elder Aimilianos says,
But if the soul doesn’t have this feeling, it can’t even begin to embark upon a spiritual life. It may live a Christian life, but only in a manner of speaking, only in appearance, only on an intellectual level, only within the limits of its own conceptions.
This feeling of separation provides the proper motivation to participate in divine services, personal prayer and ascetic practices voluntarily without the sense of obligation or “l must.” The soul will move us forward based on a divine vision, one where we begin to see our fallen nature and realize we belong in paradise.

The beginning is not a fear of condemnation to a burning fire in hell, but a desire to be united with a loving God. This feeling of separation leads us to try to understand why we are separated and the desire to seek the help of the Holy Spirit to unite us with Him.


Reference: The Way of the Spirit, Archimandrite Aimilianos, pp 2-6

Monday, June 4, 2018

Marriage as a Spiritual Journey


Having just celebrated 54 years of marriage I was drawn to reflect on this blessed sacrament. Elder Aimilianos says marriage is a journey of pain, love as well as a journey to heaven. I can say I have experienced the pain and love in my marriage as the two seem to go hand in hand.

The Elder says
“It is an adulteration of marriage to think that it is a road to happiness as if it were a denial of the cross. The joy of marriage is for husband and wife to put their shoulders to the wheel and together go forward on the uphill road of life.” 
A fruitful marriage requires an understanding of love as well as having a relationship with Spirit. When we participate in the sacrament of marriage our souls are being joined as one. Marriage is a union of two people. Being joined in Spirit we then begin a joint path facing all the trial and tribulations of earthly life. But for this to be a harmonious path and one that allows us to grow spiritually we must have a relationship based on love.

But what is Love? Elder Aimilianos says the following:
The aim of love is for one person to give joy to another person; to voluntarily deprive myself so the other feels at ease, feels secure in his life.
Saint Paul tells us that this requires “bearing patiently with another’s failings” (Eph 4.2). This means that love begins by accepting the other person as they are. This is the first lesson I remember learning in the early days of my marriage of 54 years. After our sexual passions are tamed we begin to see the failings of our spouse and of ourself. If the marriage is to survive we quickly grasp that this spiritual journey of union requires we accept that we are different and have different wants and desires. We each have our passions that must be endured until they are overcome and our self-centeredness is snuffed out. This requires the development of humility and selflessness. I think this requires along with our individual efforts the work of Spirit, a recognition that both partners are made in the image of God along with the acceptance that we are both sinners, unable to fully live the commandments of Christ. Being united in the Church we are aided in this struggle and given help with the sacramental life. Our life together in the Church is important. I was not Orthodx before I was married but thankfully it was expected that I join the church. This has made it possible for us to grow together with a shared faith. This is probably the greatest blessing I have received.

Love involves being kind to one another. But what does this mean? Saint Paul says, “We are kind by forgiving one another” (Eph 4.32). My wife taught me that forgiveness is a daily thing.  For her it was important to not let the night pass into a new day without resolving our difference. Saint Paul also teaches this. He says, “do not let the sun go down on your anger” (Eph 4.26). Because of her insistence on this daily reconciliation we never grew far apart. Another thing we learned to do later in life was to pray together each morning and evening. We don’t always agree with each other, but we maintain respect for each other’s needs and a tolerance of our failings.

Respect for each other is an important dimension of love. Paul also says, “Love is expressed by honoring one another - looking to each other’s interests” (Phil 2.4). To do this we must let our spouse have their freedom to do what they want. We have to respect their unique and personal interests. We have to show our delight in their pursuits and achievements. 

Further, we must learn to always be kind and to be careful when discussing our spouse’s failings. We must first express ourselves in a way that shows respect and brings joy, communicating an understanding of our respect and caring for them. We cannot know what is hidden deep in their soul, but we can assume that buried there is pain, difficulties and torments. We must therefore be very careful to not unknowingly hurt their soul. If we can first bring a “bright face” and make the other person smile in our discussions then both of our hearts are opened. Then it is possible for the Holy Spirit to work in both our hearts. Our respect and kindness for each other makes us aware of God’s love for us and we receive more freely His grace.

Elder Aimilianos says
When someone shows you the love of God, kindness, and delicacy of feeling, this is communion with God.
When our hearts are open we see the humanness in each other and then become sensitive to the failings we both have and have compassion. We recognize that neither of us is perfect. From this humility comes kindness, understanding and forgiveness. We can then help each other in our struggle.

Marriage is made beautiful by acknowledging our human condition, having hope and being strengthened by our difficulties. It is a spiritual journey of two people who have been joined in a union by the Holy Spirit. We become one and have the capability of complimenting one another because of our differences and imperfections. As Jesus told us, in marriage “Two will be as one flesh” (Mt 19.5, Mk 10.7). Marriage is a journey of love based on kindness and respect.

Saint Peter also gives us insight about the nature of this union. He reminds us of the innate difference between men and woman. He tells us that men have a different psychology and tend to be more self-centered and more easily tempted to become angry as their ego is challenged. He says women tend to have a gentile and quiet spirit with patience. They are not as easily angered. I am ever thankful that my wife has shown this quality and has the patience to deal with my ego that is so easily hurt. Men and women naturally compliment each other. This is all part of God’s plan for us.

Peter also says the man must show understanding of his wife’s desires, and he must always treat her with respect (1Peter 3.7). Failing to do so, he risks hurting her deeply without realizing it. I cannot tell the number of times I have learned this lesson. Peter also says that we must have unity of mind, sympathy, brotherly love, a tender heart, and a humble mind” (1Peter 3.8). 



A good marriage involves pain and love. By having respect for each other and having kindness, accepting we are different but united in union, our struggle to perfect this union brings us closer to God. It is a struggle that purifies our heart so we can see God as Jesus tells us. Marriage is a spiritual journey based on love. In this way we learn to live God’s two greatest commandments, to love thy neighbor as oneself and to love God with our whole heart.

Monday, May 28, 2018

In Prayer, the Foretate of the Heavenly Kingdom

After attaining silence in prayer and the intense desire for the Holy Spirit we realize that He is very close. We want even more to draw Him inside us so we can be renewed and cleansed of every stain our soul may have. We witness a mystical expectation. This is when we Elder Aimilianos says we will we receive the delight of the silent foretaste of the Kingdom of Heaven.

Elder Aimilianos says,
Why?... Because God is in the heavens, I’m here, and so this delight which I will have, this prelude, must, let’s say, be a kind of prior introduction for me into the bosom of the Kingdom of Heaven. It must be my first, distant intelligence of the sounds and angelic voices which are heard up there. And it follows that I become aware, more or less, of what Paradise is, what the Kingdom of Heaven is. ...I have to find out where He is and know what it is that He is in.
At this stage we begin to have some ideas about the nature of the Kingdom of Heaven. We begin to gain glimpses into the answers to our questions about the heavenly realm. What is heaven? What is it like there? Are their dwellings? What are the saints and where are they? What is Christ like there? What is the Holy Trinity? Receiving these insights we still know we are far away, but now we can begin to see beyond the most distant star this distant Kingdom that awaits us.

The Elder says,
I begin to understand and my soul starts to be warmed by these mysteries which, to some extent, are beginning to be revealed to me. And then, my beloved brethren, there begins - let me put it like this - a new period in my spiritual life: luxuriating in silence or silence in luxuriating. In other words, something different.
He describes this as a different silence, silence of our spirit, of the eyes of our soul. Previously it was a silence of our faculties. Now we find ourselves in the silence of our spiritual world. We lose ourself in this world and find ourselves before the gates of Heaven.

The Elder describes like this,
Since I find myself before the gates of Heaven, I luxuriate, I enjoy a warmth, a coziness and I keep silent, in order to be able to hear His voice. Now, however, as we said, my spirit is silent, the spirit which will cry, “Abba, Father!”. Now it’s silent, I’m happy. I have a warmth inside me, even bodily. I’m at rest. I’m relaxed. I’m in the mood to pray. I don’t want to pray though, I want to wait for God.
Next the Holy Spirit comes and it’s me with God.

Monday, May 21, 2018

In Prayer: When the Holy Spirit Enters



Continuing with the teaching on Prayer by Elder Aimilianos: He has lead us from a dry struggle to silence, to a desire for the Holy Spirit and the awareness of the nature of the Kingdom of Heaven, waiting in anticipation of the Holy Spirit which seems to be nearby. Now he tells us about the entrance of the Holy Spirit into our prayer.

He writes,
The Holy Spirit begins to blow. It is the Holy Spirit who unites me to God, Who brings me into contact as regards His energies and I begin to have an inkling of what is happening. Then the Holy Spirit, Who is light, when He enters into me, reveals to me the depths of my heart.
We are unaware of what lingers in the depths of our hearts. So much of who we are lies hidden from us until the Holy Spirit enters.

He says,
When the Spirit comes close, He reveals to me, my beloved brethren, the blackness inside me, my sins, and I begin to have knowledge of myself. In physical silence, in spiritual silence, God begins to communicate with me by revealing what lingers in the depth of my soul.
 The Elder says it is “like a spotlight and illumines my heart.” ...I come to understand two things. God shows me through the entrance of the Holy Spirit that it is in the center of my soul, my heart, where I will be united with God. And second this is where the obstacles are that separate me from God. These are “ignorance and heedlessness”.

He says,
I neither remember Him nor know Him. Why? Because He is hidden by my passions...My heart is closed by my own passions; that’s what it means. What happens now is that I begin to learn what passion is and how I am controlled them. My ignorance is exposed and I now know why I have been repeating the prayer, “Lord Jesus Christ, have mercy on me a sinner.” I now know what it means in the Psalm that says “cleanse and make me whiter that snow.” I now can see what is the extent of the cleansing needed to be united with God in prayer. Now I really know I need His mercy. Now what is necessary for life in the Kingdom of Heaven is clear. I now know what passions are and all of them that are in me. I understand the needed battle that needs to take place to cleanse my heart. I now know how much I need His help.
The Elder says that now is the time “for us to see if we’ll accept or reject Him.” He also reminds us that up to this time we have only been playing a game with God.  Now the real struggle begins and if we accept Him we have the Holy Spirit to help us.

What do we have to do? He says we must be wary of our egotism that we have been hiding behind, we must accept this sinfulness that has been revealed.
I have to shatter my being...just as you use a nut-cracker to smash a nut and it makes a “crack” and splits open and you pick up the pieces, that’s what I have to do to my heart! So I can get out the rubbish and throw it away, so I can discover that what I am, what I have loved, what I have desired, what I have asked for in my prayer so far, all that is what Saint Paul calls refuse and I am called on to deny it. To understand that it is refuse, so I can be filled with God. 
He says that if feel that I really need to know God and need to clean out all the “rubbish,”  and that I will not deny God for the sake of myself and accept the challenge to clean up the mess, then I will find the first tears flowing from my eyes.

He says,
In my pain, I begin to cry out again: “My God, my God”. Now I’m saying “Come, Holy Spirit and cleanse me of my sin. Heavenly King, Comforter, the Spirit of Truth, come and teach me in my ignorance, come abide in me, who am so bad, so full, and cleanse me of every stain. Take out whatever is inside me, so that you can come and dwell there”. Not I can say the prayer of the Spirit.

Wednesday, May 16, 2018

What comes after Silence in Prayer?



Silence comes gradually in prayer. This is our first stage in seeking a union with God. It is this silence where you are able to hear more than your heart beat. It is in silence that God can speak to us. In silence we come to know our soul and the life giving spirit that dwells within.

Elder Aimilianos says,
 I have to learn to be silent, that is, I have to learn to listen, I have to learn to wait, to await the voice of God. Within this silence, I’ll then be able to hear the beat of my heart, not the beat of my bodily heart, but I’ll feel my life-giving-Spirit, my hypostasis, which is none other than the Holy Spirit.
It is in silence that we can come to know and experience the Holy Spirit, the uncreated energies of God. It is in this silence of prayer that we begin to desire to acquire the Holy Spirit. We want to know what is the real meaning of the Holy Spirit. What we need is a revelation, Elder Aimilianos tells us, so we can understand the true meaning of the Holy Trinity revealed to us in Scripture. This is an experience that he says comes gradually.

He says,
The experience comes gradually, progress within our soul and God takes up His place within our being. And His steps and His voice mingle with our steps and our voice and then we become one with God.
This is all part of a long process that comes from our love of God, Our humbleness, our patience seeking and endurance in prayer. Eventually we develop this true desire for the Holy Spirit.

The Elder says,
We begin to desire the acquisition of the Holy Spirit, so that at some stage we can say:”Come and abide in us, Holy Spirit, and cleanse us from all stain” because our souls are full of stains, they fill our souls and there is nothing we ourselves can do about it
We want to be pure in heart so we can see God as Jesus promised us. Not in some future life but in our life right now. It is only in this way that we can do with certainty the will of God. With a soul cleansed of all stain we know His will for us and can begin to act as a loyal servant.

This stage of desiring the Holy Spirit is only a temporary stage. Once we realize that is is the acquiring of the Holy Spirit that is essential for us we still have not acquired it.

The Elder tells us,
We feel this anxious expectation, then we’ll progress and we’ll have that silent delight which we call the foretaste of the coming of the Spirit and awareness of the presence of God.
To be in communion with God we need to call for Him, we need to seek, we need to knock on His door as Scripture says. Then in silence with great anticipation we, in our complete humility, we realize that without the Holy Spirit we cannot understand, we cannot be cured of our blindness or the satins that block us from God. The Elder tells we must say, “Spirit, where are you for goodness’ sake. You teach me!”

Now we must wait in anticipation feeling that He is nearby.

The Divine Liturgy is a Gift of the Holy Spirit


The Divine Liturgy is truly a gift of the Holy Spirit to humanity. It is an initiation into the mysteries of the Spirit, a mode of the revelation of God and of all things heavenly. There is nothing in the Liturgy which is not revelatory of the Godhead and of the energies of the Holy Trinity.

Because we know and believe that God is our Father, we view the church, especially when we celebrate the Liturgy, as our true home. We come in and go out freely, we are happy to be here, we make the sign of the cross, we light our candles, we speak with our friends, and it is easy to see that the Orthodox feel that the church is their home… The Liturgy is our family our gathering, our house. And what a spacious house it is! Together with us are those who are absent, along with sinners, and with the wicked, and the dead, indeed, even those who are in hell, but who may yet remember something about God….

So we come to church, to our true home, and we are truly glad. This is the greatest privilege which a Christian can have. Here we experience the grace of God. We experience our salvation, the results of the redemptive work of our God, of Christ, the great “High Priest.”… Christ lives for us, he prays for us, and raises his hands to the heavenly Father… He has not ceased to urge our saints — and particularly His Mother of God — to intercede for us to the heavenly Father, for our hearts, for our sins, for our pains, for the disappointments of our life…. So don’t think that when we go to church, we are simply entering and exiting an ordinary building. Instead, we go up to, and make our entrance into, the Holy of Holies, into the heavens themselves…

When we enter church, then, we are traversing the distance from church to heaven… We see the bread and wine, but who among us does not believe they are Christ? We inhale the fragrance of wine and bread, but who among us does not believe this to be the body and blood of he Savior?…This is a sacrament. This is what a “mystery” of the church means…

Our liturgy is an exceeding great gift. No one is worthy of such greatness. No one can do anything without God. He alone makes these magnificent blessings real, and places them in our hands and hearts.

…And for this we say: Thank you, Lord our God, because you have brought down the ranks of angels and raised us up to heaven. We are found worthy to stand before the heavenly Father. What blessedness! What happiness!

But let each of us ponder how great and rich God has made us; how highly he has exalted us, dispite the fact that we are sinners! “Woe is me,” said Isaiah the prophet, for God himself has descended upon me, and I am afraid I will die. And this is what we should also say when we come to church. We should be afraid, but we should also rejoice. We should tremble, but our hearts should also leap for joy, because we are embracing God, and God is embracing us.

So we have come to church, to the Liturgy! Let nothing disturb the tranquility of your soul. God is present. Wherever we look, God is before us! If we don’t see Him, this doesn’t mean He isn’t there, but only that our eyes are not used to seeing Him…

With the eyes of our mind, let us see the king for whom we sinners opened the way, and let us say with the Psalmist: “Come let us worship and fall down before Him and cry to the Lord… for He is our God.” (Ps 94.6-7) Let us open the depths of our hearts to the Lord, who is present here with us, and let us advance more each and every day, so that we will be able to discover everything that God, our redeemer, has done for us.

Archimandrite Aimilianos of Simonopetra
An address give in Larnaca, Cyprus, 23 October 1988

Found it The Church at Prayer p67-72

Monday, April 9, 2018

Force of AI and Social Media

This is an important video to watch. Prof. Tufekci captures the essence of the massive new force being thrust on all of us via social media and tech giants like Facebook and Google. They are creating the data bases for machine intelligence to nurture our worst temptations just like the demons. It is the most significant force of our age which is just now being imposed upon us. We must take time to understand it and learn how to deal with it or our cultural values will continue to degrade to the lowest possible levels.  It is a force devoid of all spirituality. 
It’s not a long video but it will make you think. It is particularly pertenent with the current Facebook controversy under investigation.



https://www.ted.com/talks/zeynep_tufekci_we_re_building_a_dystopia_just_to_make_people_click_on_ads/up-next?language=en

Friday, March 2, 2018

Gregory Palamas on Noetic Prayer - Foundation of Orthodox Spirituality


Saint Gregory is one of the great heroes of the Orthodox faith. He stood against the logic of western scholastic thinking and defended the age old truth that man can know God through His energies. While the West rejected this reality in man and put all their faith in reason and philosophy, in the East knew that man can seek and have an intimate real experience in union with God's energies. This is commonly called noetic prayer. His teaching was confirmed in a council and is in agreement with the earlier Church Fathers.

Below are three videos that explain in simple terms ;what Saint Gregory taught.








Reference for this series of videos is the article by Metropolitan Hierotheos: Rationality & Mysticism

Monday, February 26, 2018

Why Do We Fast?


Fasting is an essential and important discipline for Orthodox Christians. We find the importance of fasting taught by Moses, the Prophets, Jesus Himself, His Apostles, Church Fathers, Church Canons, and reaffirmed in the recent Great Synod of the Church.

The reason it is so important is that it is an essential exercise to strengthen the soul, the will to do God’s will. 

Fasting is aimed at control of one of the most powerful bodily passions, hunger. What is it like when you hunger? We say we have hunger pangs. This pain in our stomach moves us to eat something. When we deny this pain or desire, what part of us is acting? It is our soul, our will. As we engage in this discipline out of our love for God and our intense desire to do His will, our soul becomes more capable of controlling the passions of the body that keep us from doing so. As we fast with faith and love of God we attract divine Grace that nurtures our soul and makes it stronger to do His will. Our connection with God is strengthened. In this way we become better able to overcome all the passions of our body, not just hunger.

This is why fasting is such an essential spiritual discipline.
In athletics, preparation is necessary to compete. Exercises are required to develop the muscles of the body. The same for the soul. Exercises are needed to develop the will of the soul to do God’s will. It must become strong enough to overcome evil forces and the temptations of our current day culture.

We are all fallen beings and find ourselves separated from God, struggling to regain our soul’s control over the body so we can live in union with Him. Our aim is to be reunited with God with eternal life in His Kingdom. To do so we must overcome our sinful nature and live according to His commandments. But we are like Paul who wonders why it is that he does what he does not want to do, and what he wants to do he does not do. He also says, using athletic analogies, that he must harden his body like a boxer to compete in the struggle he calls Spiritual warfare.

With our intense love of God, our desire to be untied with Him and to do His will, we are taught to fast regularly on Wednesdays and Fridays and participate in four fasting periods during the year.

It is important to see fasting as a positive effort in cooperation with God. It’s a proven means to bring us closer to Him when done out of our love for Him. If you make a commitment to follow the teachings of His Church you will experience how your soul is strengthened by this discipline.

Fasting cannot be seen as a virtue. It is the control of the passions that are virtues. Fasting is only a means necessary to develop virtues with the help of God’s Grace. 

Friday, February 2, 2018

Watchfulness - Foundations of Orthodox Spirituality 3


Watchfulness is how the Church Fathers teach us to purify our heart so we can see God as Jesus told us. This is the third video in the series on the foundations of Orthodox spirituality.


Complete series

Wednesday, January 24, 2018

Way of the Heart - Foundations of Orthodox Spirituality 2


This is the second video in the series on Orthodox Spirituality. This video discusses the heart, the center of our soul. It is what Jesus was referring to when He told us that to see God we must have a pure heart. Too often we find our spiritual heart clouded by our intellect and all our desires and passions. The heart is the entrance for the uncreated energies of God, His grace, the Holy Spirit.



The next video will be on Watchfulness - Orthodox Neptic Theology

Tuesday, January 23, 2018

Spiritual Nature of Man - Foundation of Orthodox Spirituality


This is a 10 minute video from a recent class at Saint George that explains the foundation for Orthodox saying they have the fullness of faith. It explains the fullness of our understanding of human nature which is basis for our Orthodox way of life as taught throughout the centuries by the Church and the Church Fathers.

https://youtu.be/08Kop8w9iIo