How do our sins affect our knowledge of God? Insights from Saint Symeon

Saint Symeon, a significant figure in Eastern Orthodox theology, teaches that our sins erect a barrier between us and God, impeding our spiritual connection with Him. This barrier, he explains, can only be surmounted through persistent repentance. While this barrier exists, Symeon asserts, “It cuts us off from the light, leaving us to grope in darkness." 

We must know ourselves before we can expect to know God who is so incomparably superior to us. 

Symeon says, 

For to speak about God and divine things without illumination, while deprived of the Holy Spirit, simply shows our ignorance—and rightly so, for if we knew ourselves accurately, we would never reckon ourselves worthy to look at heaven to see the light of the world, not even to walk on earth; instead we would run to bury our selves under the dirt.

According to Saint Symeon, those who speak of God with pride, lacking the Holy Spirit's guidance, engage in pseudo-theology, relying solely on worldly wisdom. The Scriptures affirm that wisdom belongs to God alone, and as fallible beings, we all need repentance and heartfelt confession. This journey involves seeking a spiritual mentor who can guide us towards a sincere confession before God. Symeon's vision of repentance encompasses trust in one's spiritual mentor, obedience in daily tasks, care for others, and following the teachings of Jesus Christ. True repentance, he suggests, dispels ignorance and fosters a deeper understanding of God. "Becoming rich in the communion of our faith" is achieved through repentance, which purifies us and invites the Holy Spirit's illumination.

This journey of spiritual growth takes place within the Church and aligns with the teachings of Holy Scripture. It is a humble path, following in the footsteps of Jesus.

Saint Symeon warns against following unenlightened preachers. He advises avoiding those who have not been spiritually purified and who lack a deep, mystical understanding of God's commandments. He references biblical examples like Elijah, who was taken to heaven in a chariot of fire (2 Kings 2:11), and Jesus, who ascended with a host of angels, to illustrate the need for divine assistance in elevating our minds to understand heavenly mysteries. We should adhere to the teachings of the Apostles and be wary of those who rely solely on philosophy and intellectual arguments, as their understanding is limited.

Symeon concludes with a vision of spiritual fulfillment: “There lies the tranquil abode of incorruptible life, the joyful gathering of those who celebrate in the Spirit. To them be all glory, honor, and adoration, now and forever, and through the ages.” This is the ultimate destination for those who walk the path of humility and spiritual insight.

Reference: https://maksimologija.org/2020/11/16/st-symeon-the-new-theologian-theological-discourse-2/

How to Strengthen Our Relationship with God

Improving your relationship with God involves an ongoing transformative journey. 

You need a life firmly based on faith in the Gospel teachings along with a constant effort to overcome your struggles to become like Christ. This path involves embracing the practices and principles rooted in the Orthodox tradition and following the example of Jesus. Here are some key points that can help you move closer to God.

1. Deepen you faith by Studying the teachings of Christ found in Gospel stories. 

The necessary faith is developed through consistent study of the life and words of Jesus found in the New Testament. When you study them, read them as a story being told by eyewitnesses and about events that seem beyond reason. Not everything can be rationalized in what these writers experienced. In your study you will gain essential insights into the mystical nature of faith and develop a full understanding about Jesus’ character and virtues, particularly His meekness and humility. Christ, God born in flesh, is the fulfillment of the image that God has given all of us. Jesus being fully human, serves as an example for you to emulate as you navigate your own spiritual journey. As you read Scripture, you will encounter stories of God's magnificent works and witness His immense love revealed through His creation and the ultimate sacrifice of His Son, Jesus, on the Cross. Contemplating the depth of God's love and the selflessness of Christ's sacrifice,  let this inspire you to respond with gratitude, awe, and a desire to return and imitate His love and humility in your own life.

2. Align your life with God’s commandments and the Holy Tradition of the Orthodox Church. 

It is not enough to understand by reading Scripture what God expects of you. You must learn to become like Christ. You must learn to think like Him and act like Him. This may seem like an impossible task. This task is our purpose and the role of His Church is to help us. Your Orthodox faith places great importance on the Church as the Body of Christ and the sacramental life. You can organize your life so that you are actively participating in the sacraments, such as Holy Communion and Confession. Regular Church attendance with participation will strengthen your relationship through the Eucharist and the healing nature of Confession.. The sacraments are given to us through the work of the Hoy Spirit for the sole purpose to nourish your soul and facilitate your spiritual growth.

3. Acknowledge sin as the cause of your separation from God. 

Understanding your sinful nature is probably the most important thing to focus on to strengthen your relationship with God. Reflect on the story of Adam and Eve and how their disobedience separated them from God. Your sinfulness is what separates you from God. Recognizing the dire consequences of your way of life helps cultivate a repentant heart to reconcile with God. Since God is mercy and has unbounded love, He will forgive you and help you grow closer to Him. This is what He desires for everyone. Think of sin as missing the mark, which is the meaning of the Greek word translated as sin. When you are unable to live by the ideals exemplified in Jesus, you are involved in sin, missing the mark, not living up to what He expects of you.

4. Cultivate a spirit of repentance. 

We all miss the mark and the way to overcome each transgression in repentance. Repentance is the act of turning away from sinful behaviors and attitudes, and turning towards God with a contrite heart. By knowing that your sinful nature is what separates you from God, you will become motivated to repent. Repentance means changing your way of thinking to overcome your sinful tendencies and bad habits. Again this idea of change of mind is the meaning of the greek word translated as repentance. You first must acknowledge your shortcomings, then seeking God’s forgiveness and making a commitment to change, you will find that you grow closer to God. Everyday review your actions and seek repentance, ways to change how you think and act. Periodically participate in the Sacrament of Holy Confession, which cleans the slate with God, like in baptism, and you receive spiritual guidance from your spiritual father guided by the Holy Spirit. Also, as mentioned earlier, participate regularly in Holy Communion. In your daily prayers, another important Orthodox discipline, in addition to giving thanks and glorifying God, ask for the help of the Holly Spirit. Doing this you will open yourself gradually to the transformative work of God's grace, allowing Him in cooperation with your efforts, purify and renew your heart and give you needed strength to resist sinful tendencies. Jesus says that to see God requires a pure heart. This comes with a recognition of your sinfulness and repentance, a change of mind and action.

5. Strive to overcome your passions and bad habits. 

As you are awakened to you weaknesses, you begin to understand the nature of your sinfulness. The Church Fathers call these passions. Without your effort to seek them these will remain hidden from you, buried in an insensitive conscience. You will discover that there are many things in your daily life you thought were normal are actually incongruent with a life in Christ. View these discoveries as positive, leading you closer to God. We are all sinners, but only a few of us make the effort to come closer to God. Your efforts must involve more than your self effort. You need a cooperative effort with the Holy Spirit, calling for divine help in uncovering and combating your undesirable habits. Gradually you will be freeing yourself from them. Every time you step into the Nave of the Church you are entering a sacred space filled with the direct presence of the Holy Spirit. Call on it for help. The Church is where we worship God and receive the mysteries, the purifying gifts of His Body and Blood through Holy Communion. Participate! Also, through the other spiritual disciplines taught by the Church: daily prayer, fasting and the cultivation of virtues.  In this way you will become an active participant in your spiritual growth improving your relationship with God.

6. Improve your Personal discipline.

God will not work alone, but He works with you. He may awaken you to your need to act, but waits for you to respond. This means you must become intentional in all your choices, keeping God in mind, aligning your will with His principles and teachings, even when faced with challenges or temptations faced in daily life. This self-effort extends to various aspects of life, such as making time for pryer and worship, guarding your thoughts, and exercising self-control over all your actions. You make life intentional. The ascetic practices of fasting and daily prayer and regular worship help. By cultivating personal discipline, we enable ourselves to act in cooperation with God through the work of the Holy Spirit.

7. Tame your mind by practicing watchfulness. 

Watchfulness involves being vigilant and mindful of your thoughts, desires, and actions. This involves recognizing before you act the subtle temptations that can lead you astray. This is work that takes place in your mind. It is also called guarding your heart, protecting it from distractions and worldly temptations that may lead you to act by your sinful tendencies. As you become more watchful you will develop a deeper sensitivity to the way excel forces work on you and how God can help. When you gain this ability you will avoid most temptations, allowing you to respond with obedience to God and align your will with His. 

8. Learn the practice of Love

One of our modern day saints, Saint Porphyrios, taught that love is the means through which you unite with God and experience His presence in your life. He stressed that true love is expressed in humility, allowing you to genuinely care for others without seeking recognition or expecting anything in return. By humbling yourself and placing the needs of others above our own, you emulate the selfless love of Christ and deepen your relationship with God. He taught that through acts of love and compassion, you not only benefit others, but you will also experience spiritual healing and transformation. Love has the power to mend broken relationships, reconcile hearts, and restore harmony in your life. He emphasized the importance of cultivating unconditional love towards all people, regardless of their background, beliefs, or actions. He taught that love should be your default response, as it reflects the love of God Himself. By embracing this radical love, you will grow closer to God and experience His transformative grace.

Strengthening your relationship with God involves a lifelong journey requiring commitment and perseverance. 

With faith in God, the life of Christ, His loving nature and His desire for us to become like him, you begin this journey. Awakening to how you frequently miss the mark in your daily life, and that these little sinful acts are what separates you from God, you can begin a new life of repentance. Consistently participating in the sacramental life of the Church, developing better personal discipline and watchfulness, and doing better at loving others, in cooperation with the work of the Holy Spirit you can progress, step-by-step, day-by-day. The Church is the body of Christ established to nurture along this path to becoming like Christ, a union with Him, Theosis.

Also, be sure to seek and follow the advice of a spiritual father. He will guide you in implementing these practices into your daily life.

Is the Orthodox Church the True Church and Necessary for Salvation?

The question of whether the Orthodox Church is the true Church of Christ has been a topic of debate only since the Protestant Reformation in the 16th century. Even today, with so many forms of Christianity in the United States, some members of the Orthodox Church are asking this question.  

The True Church: The Orthodox Church holds the belief that it is the authentic and genuine continuation of the original apostolic community established by Christ and the apostles. Participation in the Church is understood to be necessary for salvation. This view disagrees with the view of some Christians who believe in the “invisible church” and that a believer can be saved outside the Church. The Orthodox view is ancient, unchanging, grounded in the concepts of apostolic succession, sacraments, and the Church as the mystical body of Christ.

Apostolic Succession - Historical Continuity: Central to the Orthodox belief, Orthodox Christians affirm that the apostles received direct authority from Christ and passed on this authority to their successors through the laying on of hands in the sacrament of ordination. The uninterrupted lineage of bishops in the Orthodox Church, traced back to the original apostles, is seen as a guarantee of the Church's continuity, authenticity, and preservation of apostolic teaching. There never was a time since the time of the Apostles that the Orthodox Church did not exist. The Epistles of Saint Paul are all addressed places of the Orthodox Church. Even the Church of the Holy Sepulcher in Jerusalem is an Orthodox Church. This can be claimed by the Roman Catholic Church but unfortunately there was a schism that occurred in 1054 when the Roman church separated from the other churches that are now called the Orthodox Church. The term “Orthodox”  means the correct belief. Since that time the Orthodox Church has remained true to the Apostolic teachings.

Sacramental life: Moreover, the Orthodox Church regards the sacraments, such as Baptism, Chrismation, and Holy Communion, as essential for salvation. They believe that these sacraments are valid and effective only within the context of the Orthodox Church, which they see as the appointed vehicle through which the Holy Spirit, God’s grace, is transmitted to the faithful. Thus, active participation in the sacramental life of the Orthodox Church is considered essential for spiritual growth, requiring the cooperation of human will and the Holy Spirit. 

The Body of Christ: In Orthodox theology, the Church is viewed as the mystical body of Christ. Christ is seen as the head of the Church, and believers are considered members of His Body. This understanding emphasizes the profound unity between Christ and His Church and it underscores the significance of being part of the Church for participating in Christ's salvific work. The Church is seen as the visible manifestation of God's kingdom on earth, and through active membership in the Church, believers commune with Christ and partake in His divine life.

Necessary for Salvation: While recognizing the possibility of salvation outside the visible boundaries of the Orthodox Church in extraordinary circumstances (such as through God's mercy or the concept of "economy"), Orthodox theology upholds the belief that being a member of the Orthodox Church provides the most complete and direct access to the saving work of Jesus Christ and the Holy Spirit.

Support of Orthodox view in Scripture: In Ephesians 1:22-23 Paul describes the Church as the Body of Christ, interpreted to mean that the fullness of Christ’s presence is found within the Church, emphasizing the visible manifestation of the Church. In Acts 2:42 we observe the early Christian community’s devotion to the apostles’ teaching, fellowship, the breaking of bread (Holy Communion), and prayer. Orthodox believers see these elements foundational to the life in the Church. Also in 1 Timothy 3:15, Saint Paul refers to the Church as the “pillar and bulwark of the truth.” Orthodox see this affirming the Church’s role as guardian and proclaimer of apostolic tradition.

Support from Church Fathers and Others: The belief in the visible unity of the Church is expressed in the Nicene Creed, formulated at the Council of Nicea in 325, which affirms belief in "one, holy, catholic, and apostolic Church." St. Cyprian of Carthage (d. 258) emphasized the importance of unity and communion within the Church, stating that one cannot have God as Father without having the Church as Mother. Also, Metropolitan Kallistos Ware, a prominent Orthodox theologian and author, in his book "The Orthodox Church," emphasizes the unique role of the Orthodox Church as the guardian of the apostolic tradition and the fullness of the sacraments. He upholds the belief that full participation in the life of the Orthodox Church is necessary for the salvation and sanctification of believers.

Protestant view of the ‘invisible church”: In contrast, some Protestant traditions, have a concept of “the invisible church” or “invisible body of believers.” This emerged from the Reformation as a response to perceived corruption in the Roman Catholic Church that included using indulgences improperly and profiting from the sale of relics among other corrupt practices (The Orthodox Church was not involved in these issues.). Protestants began to question the authority and value of the visible Church and its authority. This led to a belief that the Church of Christ is not limited to any visible organization or institution, but consists of true believers, who have a personal relationship with Jesus Christ. It’s not important which church they belong to or even if they belong to a church.  Because of this concept of an “invisible church” most Protestants do not believe salvation is  based on membership in a church, but is based only on faith. 

Protestants have a different interpretation of passages like Ephesians 1:22-23 that speaks of Christ being the head of the Church, and  the Church as His body. Protestants may interpret this as indicating that the Church consists of all believers united with Christ spiritually, regardless of visible denominational or institutional affiliations, while Orthodox interpret this as the visible manifestation of the Church as the mystical body of believers united with Christ who acts within the Church. They may also point to Matthew 18:20 where Jesus says, "For where two or three are gathered in my name, there am I among them," viewing this as evidence that the true Church exists wherever believers gather in the name of Jesus, even in small and informal gatherings. Orthodox interpret this verse as affirming the reality of Christ’s presence in the midst of believers when they gather in His name, irrespective of the size of the gathering, also a reminder of the significance of communal worship and the presence of Christ within the Church. Additionally may also use John 10:16 where Jesus speaks about having other sheep who are not of the same fold but who will also listen to His voice, seeing this as referring to believers outside a particular visible denomination, suggesting the existence of an inclusive, unseen unity among all true believers.  Orthodox understand this as a declaration of the inclusive nature of Christ’s work and His intention to gather believers from various backgrounds and circumstances into a unified community in His Church which is under the guidance of one shepherd, Jesus Christ.

The Orthodox Church, The One True Church: The Orthodox claim to be the “one true Church” and the belief that salvation is closely tied to being a member of it, rest on  understanding of Holy Tradition and Scripture, the foundation of apostolic succession, the sacraments and  the understanding of the visible Church as the mystical Body of Christ. In contrast to other Christian traditions who acknowledge the possibility of salvation outside the Orthodox Church, the Orthodox Church upholds the central role of the Church in salvation through members active participation in its sacramental life and spiritual disciplines.

When questioned by other non-Orthodox believers about this belief, Orthodox should carefully out of respect and love tell them that it is the known and proven way for salvation, but we know God is love and all merciful. Without proper dialog it will sound like an arrogant claim. If they are interested in the Orthodox view, then it is appropriate to give them the full story and invite then to learn more about this True Apostolic faith.

The Communion of Saints: The Holistic Brilliance of Orthodox Spirituality

In Orthodox Christianity, the Communion of Saints is a fundamental belief reflecting the holistic and mystical nature of Orthodox thinking. 

This belief encompasses the unity of the Body of Christ, emphasizing the interconnectedness of believers both living and departed. It affirms that there is only one Church, undivided by those who have departed from this earthly life and those who remain behind. Whether we are present in this world or in the hands of God, the struggle of the Church is shared by all. The saints who have gone before us, mentioned as the "great cloud of witnesses" in the book of Hebrews, are actively involved in this ongoing battle.

Orthodox Christians acknowledge the transformative power of encountering the divine through material elements 

Orthodox embrace sacramental, mystical, communal, and liturgical aspects of their faith. Protestant often resit this thinking based on a legalistic and rational mindset. It is this holistic view or Orthodox thinking, embracing the fullness of reality and acknowledging th interconnectedness of all things, material or invisible, that gives it brilliance.

Orthodox thinking perceives the material world as a means of encountering the divine. 

Through sacraments like Baptism, Holy Communion, and Chrismation, Orthodox Christians experience transformative encounters with God. These sacraments, seen as vehicles of divine grace, allow for a holistic engagement of body, soul, and spirit, deepening the connection between the earthly and the heavenly.

Orthodox thinking emphasizes the belief in the Incarnation, highlighting the union of the divine and human in Christ. 

This incarnational understanding affirms the inherent goodness of the created world and recognizes the potential for divine encounters in all aspects of life. It invites believers to engage with the divine through the material realm, fostering a holistic approach that integrates the physical and spiritual dimensions.

Orthodox thinking places great importance on the communal aspect of faith, emphasizing the unity of the Church as the Body of Christ. 

Communal worship, particularly through the Divine Liturgy, offers a participatory experience that transcends time and space, bridging the earthly and heavenly realms. Symbolism and liturgical practices enhance the worship experience, inviting believers into a holistic engagement with the divine.

Christ’s sacrifice on the Cross, connected with His Resurrection and Ascension, shows us the “Way” for our salvation, our return to Paradise. 

This path is one we take in union with Christ and the church with the help of the Holy Spirit whom Christ sent for our help. This path leads us to perfection called Theosis. This is a transformative process of purification, becoming united with Christ, and sharing in His divine nature. This understanding underlines the holistic goal of Orthodox spirituality, as believers strive to align themselves with the divine through a journey of spiritual growth and communion with God. It recognizes the fullness of human potential, emphasizing the unity of body, soul, and spirit in the pursuit of divine likeness.

Protestant reservations regarding Orthodox thinking often stem from a legalistic and rational mindset.  

This view places a strong emphasis on faith alone and rejects sacramental encounters with God. Many see the effort undertaken by Orthodox Christians in their participation in sacraments or ascetic practices as earning salvation, rather than a path given to us by Christ’s example and taken in cooperation with the holy Spirit then we can become perfect in His likeness. Other concerns may also exist regarding the hierarchical nature of the Church, the veneration of Mary and saints, the formality of liturgical worship, and the significance of ascetic practices.

Conclusion:

The Communion of Saints exemplifies the holistic brilliance of Orthodox thinking.

It integrates sacramental encounters, mystical union with God, communal worship, and transformative spiritual growth. While Protestant reservations may stem from differing theological perspectives derived from a more rational and legalistic viewpoint, understanding the profound depth of Orthodox spirituality can foster greater appreciation for its holistic approach. By embracing the interconnectedness of the physical, spiritual, and eternal dimensions of existence, Orthodox Christians navigate the mysteries of faith, recognizing the unity and profound interconnectedness of all aspects of life. This is the Way taught by our Apostolic fathers and preserved in the Orthodox Church.

To Find God

Saint Symeon the New Theologian tells us that to find God we must not allow ourselves to be influenced by those promoting the pleasures of this world, to discipline ourselves, and become totally focused only on Christ.

“Who ever desires to find God let him ‘deny himself,’” says Saint Symeon. This is what Jesus told His disciples if the wanted to follow Him (Mt 16:24; Mk 8:34). This involves a practice of self-sacrifice to overcome our self-centered orientation. We impose self-discipline, denying our personal desires out of our love for God and our desire to do His will. Paul affirms this, “those who are Christ’s have crucified the flesh with its passions and desires (Gal 5:24).”

“‘Set enmity’ between himself and all who walk according to the flesh.” Here he references the curse God gave to the snake who deceived Eve. “I will put enmity between you and the woman, between your seed and her seed.(Gen 3:15). Paul tells us, “He condemned sin in the flesh, that the righteous requirement of the law might be fulfilled in us who do not walk according to the flesh but according to the Spirit (Rom 8:3-4).” We must creat a separation between us and those who are driven by worldly desires so we will not be misled.

“Let him not turn back, misled by any of their so called comforting words, nor let him ‘sit in their seat.’” In Psalms we find,  “Blessed is the man who walks not in the counsel of the ungodly, nor stands in the way of sinners, nor sits in the seat of the troublesome (Ps 1:1).” Jesus says, “No one, having put his hand to the plow, and looking back, is fit for the kingdom of God (Lk 9:62).” Once we have committed ourself to God and dedicated our life to Him we cannot turn back under the influence of those who only see the pleasures of the worldly life.

“Let him not cultivate bad associations.”  Paul instructs us, “Do not be deceived: Evil company corrupts good habits (1 Cor 15:33).” Again Saint Symeon emphasizes this idea of being careful in the kind of relationships we develop and nurture.

“Decide in your own mind, and permit it not to err by listening to vain things.”

“Do not delay or be weighed down by sloth! Give not sleep to your eyes.” in The Psalms it reads, “I shall not recline on my bed, I shall not close my eyes in sleepNor my eyelids for dozing, Nor give any rest to my temples,Until I find a place for the Lord,:A tabernacle for the God of Jacob (Ps 132:3-5).” We can’t be lazy in our efforts to find God.

Reference: Saint Symeon the New Theologian: The Discourses, p 47

Seeking a Spiritual Union with God? — Basics of Orthodox Christian Prayer

How you pray affects the reality of your relationship with God. In the attached presentation is a summary of the principles of Orthodox Christian prayer that aid you in an ascent to a spiritual union with Christ. It is the 7th session in our series, Path to Salvation.

For more on prayer go to www.orthodox prayer.org

“Consciousness of sin is your point of contact with God”

In Psalm 37 (38) we experience the nature of the true repentance King David offers to God. He is able to see the depths of His sinfulness and how awful it must look in the eyes of God. He even compares it to a pus filled festering wound. He is not referring to a physical wound but the wound in his soul. Seeing the loving nature of God David holds nothing back in his examination of his fallen condition. He pleads with humility for God’s help.

Archimandrite Amilianos of Simonopetra on Mt. Athos offers us an outstanding commentary this Psalm (Psalms and the Life of Faith, p 223). Here are a couple of quotes from His commentary:

“Consciousness of sin is your point of contact with God”

"No one can comprehend his sinfulness, no matter how great it might be, unless he has glimpsed the holiness of God.”

As you think about these two comments you can see how sin, in his eyes and those of the great king David, are quite different from our normal view of sin. Mostly we think of sin as breaking a commandment of God, like breaking a law. But David is giving us an example, along with the the commentary of Aimianos, that there is much more to understanding sin.

What does it mean when we say, "sin is the point of contact with God?” Doesn’t this imply a personal relationship with Him? Our true sinfulness is normally suppressed deep in our subconsciousness because most of us think of ourselves as “good” people. But, no! Deep down inside there is a festering sore in our soul. When we uncover this we do so in relationship with our God. Bringing us into contact with Him, we see Him as a loving God who will forgive and heal. Because of His love, we can see the level of perfection that is in God Himself. We realize that we are far from our potential. We are humbled in front of God. We eagerly seek mercy and healing.

The second quote says that no one can comprehend their sinfulness unless they have "glimpsed the holiness of God." What does this imply? To know our sinfulness we cannot simply go down a check list of sins and identify our sins and expect God to heal us. We need to have our inner heart enlightened by God. Only when we have known the nature of His holiness can we truly see how sinful we are. This is not a negative thing that will throw us into despair, because, as we see His holiness, we will also see His infinite mercy, His unconditional love that never wavers. It is this love that enables us to see what we have hidden deep in our subconscious mind.

So what are we to do to come closer to God? We must seek to know His holiness so our true sinfulness can be revealed to us. It takes more than a surface self-reflection to get to the root of our fallen nature. This is why the saints are always talking about how sinful they are. As we come closer to God, we come to  know our potential and what is necessary to be united with Him in eternal life. The Orthodox Way of life will lead us to this deeper understanding if we follow it out of obedience at first and then out of our love for God.

Saint Theophan says, ”The awakening of the sinner is that act of divine grace in his heart, the consequence of which he, as one awakened from sleep, sees his sinfulness, senses the danger of the situation, begins to fear for Himself and to care about deliverance from his misfortune and salvation….

The door to conversion may be opened only under the condition that the spiritual way of life be revealed to the sinner’s consciousness in its full light, and not merely revealed, but that it touch the heart. (Path to Salvation, pp 102 & 103 )

Saint Poprhyrios says, “The love of God transforms everything; it sanctifies, amends and changes that nature of everything.” (Wounded by Love, p100)

Are You a Good Person? Beware!

Thinking of oneself as a good person can lead to deception. If your idea of being good is about following the rules given to you through your church or society, even if you say you believe in Jesus Christ, you may be on the wrong path. How can this be? It depends on the source of you inner disposition. If you are adhering to an orderly life through your own efforts then you are most likely in deception. To live a Christian life cannot be based on your efforts alone. Your choices must be based on your relationship with God, on the zeal and divine grace you receive from Him. There must be the sense in every act that you are cooperating with His will. Salvation cannot be gained through your own efforts.

Saint Theophan says,

This good order in one's conduct more than anything else can lead one into deception. Its true significance depends upon one's inward disposition, where it is possible that there are significant deviations from real righteousness in one’s righteous deeds. Thus, while refraining outwardly from sinful deeds, one may have an attraction for them or a delight from them in one's heart; so also, doing righteous deeds ourwardly, one's heart may not be in them. Only true zeal both wishes to do good in all fulness and purity, and persecutes sin in its smallest forms. it seeks the good as its daily bread, and with sin it fights as with a mortal enemy.

Our self-centerness blocks us from God and we are blind to the grace that God gives us. While our efforts to do good help us survive in the physical world and give us the necessary discipline needed for a more spiritual life, they are not sufficient when done only out of our own will. They are also most likely tinged with an underling sinfulness that is hidden. We need to give priority to developing a deep faith that is based on a pure heart open to grace. Then we will be on the right path to doing His will in cooperation with our own efforts.

When we think we are good people we are suffering from pride and probably unaware of our sinfulness. Beware!

Reference: Path to Salvation by Saint Theophan the Recluse, p 29

Why do we go to Divine Liturgy?

What are we looking for? A universal state of being within the Church; an inward state of being “conferred by Jesus,” experiences, feelings, longings, and visions.

Elder Aimilianos 

Elder Aimilianos points out that going to Divine Liturgy is a “movement from one place to another.” What are we to do when we leave the outside world and enter into the church?

To enter the church means to leave outside all those things that make up out life in the world...that which is ours and which belongs to us, our sin, our self will, and our desire... we leave behind not simply the things we see but even things we hope for.

He calls this a kind of “exile.” We enter into a clear free space that is like pure air. We should feel like we have entered into heaven, are standing there in its pure air. We have made a movement from one place to another. We are now in a place that contains no worldly pleasures. We feel we have been led to a foreign place where there is hope in a peace from all the cares and tribulations of an earthly life. We sense we have moved to a place that is closer to God.

When we enter into the open spaces of the church, we immediately experience a particular feeling, a feeling which confirms for us that here, in this place, our Helper is at hand. He is invisible, but you feel Him, as if He were rushing toward you, as if you could hear the sound of His breathing. He is your Helper, the One Who can deliver you, Who can redeem you, Who can satisfy your insatiable soul...

We come to Divine Liturgy to be close to God. Therefore we should go longing to see Him, to somehow feel His divine presence, to be united with the One we love above all else. When we do this our soul will be filled with a divine grief, recognizing what it lacks, yet desires. It will try to cry our seeking mercy, realizing that it cannot see God.

With this infilled longing we begin to pray. The Liturgy with all its hymns and prayers leads us in prayer. Our mind, being cleared of all our worldly cares begins to think about God. As the Liturgy progresses we begin to experience Him. We desire to taste Him, to receive His nourishment. Then in the Liturgy a divine table is set, beginning with the great entrance. With the whole choir of angels and the Saints joining in, the heavenly and earthly church becomes united. We call on the Holy Spirit and the gifts we brought as bread and wine become mystically transformed into Christ Himself.

We became aware of our separation from God before we entered the church and our sins that separate us from Him. We realize that the reason we came was to free ourselves from all the passions that cloud our heart. We see how difficult, if not impossible, it is to root these tendencies out. We acknowledge that it is only with God’s help that we can overcome our condition. We cry for forgiveness and repentance as we approach the Chalice to be joined with Him in Holy Communion. As we approach, we are in awe at the sweetness of God.

God is no longer the great absent one, but is greatly present and we begin to see His sweetness.

We also experience the pleasure of our soul as it becomes a participant in this union. When we participate in Communion our soul is nourished and we are given strength to help us overcome our worldly passions when we return to our earthly daily life.

But what is the reality for many Orthodox Christians? The elder tells us,

Most people go to church, present themselves to Christ, and leave without ever drawing out any of His strength, without experiencing His power, the way the woman with the flow of blood did (cf. Mt 9:20). And then say: “So what did I get from Christ? I came back from church the same person I was when I went.”

If we come to the church longing to see God, to experience Him, to receive strength from Him, we will leave a different person in some small way. Each time we are healed of our sinfulness bit by bit. 

The elder says, 

“This is why God has established this liturgical assembly. This is why He arranges for angels, archangels, and saints to be present here with sinners, so that each can give something to the other. The saints are here so that they can give their saintliness to the sinners. And sinners are here to convey to the saints their desire for their holiness, so they too, may be found in their company. We find all of this within the church, provided that all is still and silent within us, and that our gaze remains fixed solely on the drama unfolding before us.

When we come to church we are seeking an experience with God. Setting aside our worldly care and opening our heart to Him we will experience a renewed state of being conferred by Jesus. Everything comes from Him. Without our willing surrender, our recognition of our sinful state, we will gain nothing and return just as we were. All this has been established by Jesus for our healing, our perfection, the satisfaction of our spiritual seeking.

Reference: The Way of the Spirit, “On the State that Jesus Confers”, by Archimandrite Aimilianos of Simonopetra, pp 55-69

Faith: What Kind of Faith Is Necessary?

Discusses the deeper faith that results in knowing God by grace, leaving us with the zeal to perfect ourselves and becoming through the cooperation of our will with grace to live according to the commandments of God. This is a faith that is more than an understanding or a declaration of, “I believe”. It’s a deep faith based on an experience of God that comes from the uncreated energies of God, His grace, the Holy Spirit.