Raising Children with Christian Values

Will your children be prepared to deal as a Christian with the issues faced as teenagers and young adults? Saint Theophan the Recluse offers us guidance.

Preparing your children to deal with the challenges they'll face as teenagers and young adults, and helping them live an Orthodox Christian way of life, begins in infancy with the sacrament of Baptism. In baptism infants are joined with Christ, are given the seal of the Holy Spirit, are assigned a guardian angel, and become a full member of His Church. They receive the seed for a life in Christ. This is when the responsibility of the parents, along with godparents, begins for their child’s spiritual development. Children need guidance to form proper attitudes to deal with a future secular environment, to control their bodily passions, and to overcome a self-centered will. 

St Theophan says,

Therefore one must so conduct the developing powers of the soul and body so as not to give them over into captivity to enjoyments of the flesh, to curiosity, to self-will and self-centered pleasures—for this would be a sinful captivity—but on the contrary, one must train the child how to separate himself from them and master them, and thus as much as possible render them powerless and harmless.

As the needs of an infant’s body are aroused, a parent must bring them into proper bounds and encourage the development of proper habits.  Saint Theophan writes,

From the very first years one must begin to restrain the flesh which is inclined to crude materiality, training the child to become master of it, so that in adolescence and youth and later years, he might easily and freely be in control of this need.

To control bodily passions and desires, parents must establish age based rules for their children regarding the use of food. They need to help in developing a taste for healthy foods and the discipline to wait for assigned times to eat. Parents should not allow immediate satisfaction of food desires. Sleep needs to be similarly disciplined.

To avoid hyperactivity, inattentiveness, or laziness the body needs proper stimulation and stability. A child’s play should be scheduled and done in moderation so not to inflate self-will. They need to develop a controlled will with a purposeful attitude, as opposed to simply acting  based on sensual whims. If a child is allowed to enjoy himself with whatever and whenever he desires, he can become unwilling to obey even the smallest things. 

Children must learn to endure all external influences without misfortune. Therefore, a child cannot be over sheltered so it receives only pleasant sensations. They need to develop an awareness of things that can cause harm and disturbance.

Responses to the senses are developed early. Sacred objects should be among the first impressions an infant receives. Surround the child with icons and an oil lamp for the eyes, sacred hymns and prayers for hearing, and incense for smell. If the senses are not properly trained early they will become the source of temptations later on. Training the senses is also important for development of a healthy imagination. A child is naturally curious. Guide this by focusing their curiosity and exploration based on what is considered essential for a Christian life and avoiding all else. Anticipate that sinful passions will arise, and be prepared to deal with them so they will not become rooted and the source of bad habits. In all these efforts you will need the aid of the Holy Spirit.

Thinking capacity begins with the learning of words. This is when attitudes begin to be formed.  Be concerned that their attitudes are developed in line with Christian principles. In addition to a parent’s example, It is helpful to use stories to teach these principles. There are numerous orthodox children’s books available. Be sure to eliminate all books with corrupt concepts. 

A child has weak will-power and desires everything without discernment of what is good or bad for them. To develop control of will, require the child to do everything with the parents’ permission. Parents should also model good choices through their almsgiving, compassion, mercifulness, humility, and patience.

Also a child needs to develop proper feelings. A good approach for this is to have a church centered life. This will nurture a sympathy for things sacred, awe of the presence of God, a love of Christ, and pleasure in what has quietness and warmth. These can be found in the church. Bring them to services and receive Holy communion with them regularly. It’s important to participate in the sacraments with them so they learn that this something they are to do as they become adults. Teach them about the life and teaching of Christ. Try to avoid social media, TV, and streamed movies that encourage life based on sinful passions.

Lastly parents need to guide the development of conscience. A child must become aware of, and learn to listen for this inner voice. A parent needs to encourage a child to share the errors and teach them how to repent. All this requires a loving relationship between child and parent so the child can share without fear and freely say, “I did something wrong.” This love, however, is not one of satisfying any desire a child has. It involves having rules and discipline from the early ages.

If a parent follows this approach then the child will be best prepared with Christian values for the turbulent period of youth when the life of body is boiling at full steam.

St Theophan,

“the fruit of a good upbringing is the preservation of the grace of Holy Baptism.”

One who has the kind of upbringing describe above has a great fortune. He will be prepared to weather the youthful temptations, preserving this spirit as they enter into adulthood.

Reference: Path to Salvation, St Theophan the Recluse, chapter 2.

On Truth and Love - Saint Theophan the Recluse

Consider this lesson when thinking about how many are responding to many of the social issue of our time. Many times they try to persuade Christins to accept almost anything because of love. Saint Theophan uses John's Gospel to shows how dangerous this is. The following is written by Saint Theophan the Recluse

The Holy Apostle and Evangelist John the Theologian, is a teacher of love. 

Love breathes through his gospel, lessons about love fill his epistles and his life serves as a striking example of love. He expounded on all the mysteries of love – its source, its movement in deeds, and its culmination – and where it leads all that follow it, to the heights…

Contemporary wise men say, believe as you like. 

They possess a special kind of vain wisdom called “Indifferentism” by which they reason say: believe as you like, it makes no difference – just love everyone like brothers, be charitable to them, and have a good influence on them. They point out that the Evangelist John the Theologian writes only about love. For him, love is light and life and all perfection. According to his words the person who does not love walks in darkness, abides in death, and is a murderer. It is well known that when he grew old and was unable to walk they carried him to church. There he only admonished, “Brethren! Let us love one another.” Thus he so valued love. They tell us that we also should love like that and only love, believing any way we wish. I myself have had to listen to such “wisdom.” Perhaps you have also had to listen to or will hear something similar to this.

How does this contradict the fundamentals of Christian good sense?

...These so-called “wise” people desire to build everything without God – their external welfare and their morality. From this, they strive wherever possible to craftily weave a school of thought where there is no need to talk about God. And they beat their drums about love. They tell us to love one another and here there is nothing to think about God. It is especially on this point where the Holy Evangelist routs them. 

True love involves a close bond with God’s love.

Although St John continuously, and exactingly reminds us to love one another, he also places love in such a close bond with God, with love for God and the knowledge of God, that it is impossible to separate them. Behold where love originates, Herein is love, not that we loved God, but that He loved us, and sent His Son to be the propitiation for our sins. And he adds, Beloved if God so loved us, we ought also to love one another. (I John 4:10, 11). 

Our mutual love must be the action of faith in the Lord

...it is not all right to believe as you want. Further, he teaches, Beloved, let us love one another: for love is of God; (John 4:7) If we love one another, God dwelleth in us … (I John 4:12) God is love; and he that dwelleth in love dwelleth in God and God in him. (I John 4:16). You see, he does not say a word about love without speaking about God and the Saviour. Love is from God and leads to God. Thus he who says that he loves his brother, and does not know and love God and the Saviour, is a liar and the truth is not in him (John 4:20,2:4). 

To love your neighbor you must love God.

Therefore it is possible to summarize the entire teaching of the Holy Evangelist on love in the following words: in order to love your neighbor you must love God, and in order to love God, you must, of course come to know Him within yourself and especially in His salvific activity on us. We must know and believe. What does the will of God consist of? In faith and love: thus the commandment says: That we should believe on the name of His Son Jesus Christ, and love one another. (I John 3:23).

Our faith is the source of love.

It does not only command us to love but to believe in the Lord, and in such a way that faith is the source of love. If one were to gather into one all the places where St. John the Evangelist speaks only of love, one could still not confirm his teaching by the false reasoning: only love and believe as you want. 

Can there be faith independent of love?

Besides his teaching on love he also speaks of faith, independent of the law of love. Behold how he categorically rejects those who say, believe as you want. 

What does John preach about from the very first verses: 

That which was from the beginning, which we have heard, which we have seen with our eyes, which we have looketh upon, and our hands have handled, of the Word of life; For the life was manifested, and we have seen it, and bear witness, and show unto you that eternal life, which was with the Father, and was manifested unto us; That which we have seen and heard declare we unto you, that ye also may have fellowship with us: and truly our fellowship is with the Father and with His Son Jesus Christ. (I John 1:1-3). 

The most important point with all the apostles is the teaching about communion with God through the Lord Jesus Christ, from which proceeds communion of the faithful with one another. How can we have the one without the other?

Who is a liar?

Further he asks the question: who is a liar? and answers thus: Who is a liar but he that denieth that Jesus is the Christ? He is antichrist, that denieth the Father and the Son. Whosoever denieth the Son, the same hath not the Father… Whosoever shall confess that Jesus is the Son o f God, God dwelleth in him, and he in God. (I John 2:22, 23. 4:15). The whole matter is summed up in confessing the Lord Jesus Christ to be the Son of God and to be God. How then could one possibly say, “Believe any way you want”? Then there follows the warning: Beloved, believe not every spirit, but try the spirits whether they are of God: because many false prophets are gone out into the world. Herein know ye the Spirit of God: Every spirit that confesseth that Jesus Christ is come in the flesh is of God: And every spirit that confesseth not that Jesus Christ is come in the flesh is not of God: and this is that spirit of antichrist. (I John 4:1-3) 

He who says, “Believe as you want” does not confess Jesus Christ, 

For if he did confess Christ he would not speak thus. Therefore he cannot be from God. Where then is he from? – truly from the antichrist. 

Essence of Christianity

Finally, the Holy Evangelist describes the whole essence of Christianity thus: And this is the record, that God hath given to us eternal life, and this life is in His Son. He that hath the Son hath life; and he that hath not the Son of God hath not life. (I John 5:11-12). Who possesses the Son of God? Those who believe in His name. Therefore he says, and writes: unto you that believe on the name of the Son of God, that ye may know that ye have eternal life … (I John 5:13).

Without belief in the Son of God there is no eternal life.

Consequently, he who does not believe in the Son of God, has not eternal life. Could it possibly make no difference how one wants to believe? No. We know that the Son of God is come, and hath given us light and understanding, that we may know the true God, and that we may be in Him that is true, even in His Son Jesus Christ. This is the true God, and eternal life (I John 5:20). These excerpts should be enough, I suppose, in order to show the Indifferentists that in vain do they seek to find support for their lie in the teaching of the Theologian. It is more than likely that they make such claims without having ever read his holy and divinely inspired writings, but rather quote him based on rumors about his overflowing love. Let them even now find something else besides the above argument, to defend their teaching to us believers. One word alone from the beloved disciple is sufficient to discredit their teaching and without any doubt to confirm our belief explicitly in that which was given to us by the Lord through the Holy Apostles and preserved by the Church.

False love of those who attribute acts charity as true love.

I would only add the following consideration to the decisive words of the Apostle and Evangelist John: having estranged themselves in their minds from the Lord, these unbelievers grasp at acts of charity whose source and support are precisely in love. They act in this way only to be founded on something without the assurance that they have found a solid basis. If only they had a clear understanding of how it is indeed possible for man to act in a fruitful way, they would never remain fixed on their teaching. The essence of the matter is – that we are not in the proper state. Therefore we cannot act in the right way. 

We must be in the right state for acts of love.

In order for us to act in the correct way, we must enter into the right state. By our own powers we are not capable of doing this. The Lord, having come to the earth, lifted up man to the right state. He did not lead man into this state for His own sake but rather that man would accept from Him renewed humanness and thus gain the possibility of acting properly. 

The proper state begins with Baptism.

We obtain this state through Holy Baptism, for those who are baptized into Christ have put on Christ. From the time of Baptism we become one with the Lord and begin to live His life and act by His power. Those who would claim love or the right action (for love is the fullness of the law) should first accept all the premises of Christianity in order to be able to walk rightly and deny their own falseness (lie). This is impossible without faith, for faith is the root of Christianity and the beginning of everything.

To love we must first believe in Him

The Lord Himself says this: Abide in Me, and I in you. As the branch cannot bear fruit of itself, except ye abide in the vine; no more can ye, except ye abide in Me. I am the vine, ye are the branches: He that abideth in Me, and I in him, the same bringeth forth much fruit: for without Me ye can do nothing. If a man abides not in Me, he is cast forth as a branch, and is withered; and men gather them and cast them into the fire, and they are burned (John 15: 4-6). When someone begins to expound to you about love or fruitful action independent of true belief, tell him: Wait, first believe correctly. By faith acquire all the salvific precepts of Christianity. Through them be united with the Lord, make your life and strength depend on Him like you would on an injection for your health and then you will begin to act in a fruitful way. It is a fact that the witness to a righteous life is fruitful activity in love, but in order to attain it and to remain in it, one must accept all of God’s Truth with faith and pass through all of God’s sanctifying actions [on one’s self]. Only under these conditions, i.e., by abiding in True Love, may we grow up into Him in all things, Who is the head, even Christ (cf. Eph. 4,15). We could summarize thus: he who does not have the right Faith cannot enter into the proper state, and he who does not enter into the right state cannot properly act. Now do you see how one cannot say: “Believe as you wish, only love”?

Beware of institution’s that have faith in reality.

Faith is not only the image of the knowledge of God and of our relationship to Him; it also includes all the salvific institutions [not just the Church as an establishment but all that is contained within the Church for salvation] given by God. These salvific institutions maintain active faith. Our so-called wise men might not actually be opposed to Christian teaching, but, more than anything else, they are repulsed by Christian institutions. Since these institutions are nothing more than faith in reality and in action, then their main sin is that they do not want to act in the spirit of the Faith. One is only amazed at how these people so persistently expound about deeds and labors but remove themselves from activity in the realm of holy Faith. There is something amiss here. Surely they are acquainted with the laws of logical thought. There is such duplicity here that one must assume that they are not in fact doers, but are acted upon – they are the tools of a foreign spirit, and such a spirit that is itself foreign to Truth. 

Be on guard of evil reasoning of this world.

Brethren, having understood this, let us guard ourselves against the evil reasoning of this world. Only those who have never tasted the Truth can waver in it. Let us fulfill with humility and in the spirit of truth all that our holy Faith demands. Then we will have, and carry within, a witness which will bring to naught all false arguments from without. May the Lord illumine us by His Truth. Amen.

Source: https://inklesspen.blog/2022/07/23/on-truth-and-love/ 

Should I save for a rainy day? - Saint Theophan the Recluse

How much should we save for a rainy day?

These days we go to great efforts to make sure have saved to protect us from a future calamity whether it be an accident, illness, or old age. We are encouraged to have savings accounts, retirement funds, and all kinds of insurance. But what does this say about our spiritual state, our faith? Here is a view from Saint Theophan the Recluse.

Should we donate to help the needy instead of  trying to protect ourselves from unknown future difficulties?

Saint Theophan says, “I labored much but never saved money; whatever was left I distributed to the needy.”

What happens when we get old or fall sick ? 

He began to think, “Who will help me then, and take me in? How will I live?” That is what I thought, and began putting away money for “a rainy day”, at first a little bit from my work, and then more and more, so that I stopped helping others altogether as I had done before. With time I had saved up not a little for “a rainy day”. 

What happens when a rainy day comes?

Then that rainy day came. “A terrible wound appeared on my leg and I couldn’t work. I had to lie in bed and seek help from the doctors. But no matter how much I treated my illness, to the point where all my saved up money ended, it didn’t help. Finally the doctors said to me, “We will have to amputate the leg, otherwise you’ll die.” There was nothing to do about it, and I decided to lose my leg, if only to stay alive. Meanwhile at night I was sunk in thought. I remembered my former working life, when I had no sorrows and only joy that I could help the needy with my labors, and as if forgot to think about myself. 

It is faith that gives you real protection.

What did he remember? “I began asking God for help, repenting that I had become miserly, hoping in money to deliver me from every calamity. Then in a dream an angel of God appeared to me and said, “Where is your money you saved up for “a rainy day”? I began weeping. “I have sinned,” I said. “O Lord, forgive me, I won’t do it any more!” Then the angel touched my sick leg, and suddenly all sickness left me. 

When is it a sin to save up for a calamity?

“From that time on I considered it a sin to save up money for “a rainy day.” What do I need money for when the Lord Himself takes care of me?”

—St. Theophan the Recluse

“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

When Does Christian Life Begin?

A Christian life begins when we have overwhelming energy to fulfill a desire to be united with Jesus Christ.  This is called zeal.

Saint Theophan says,

Christian life is zeal and strength to remain in communion with God by means of an active fulfillment of His holy will, according to our faith in our Lord Jesus Christ, and with the help of the grace of God, to the glory of His most holy name.

This zeal is evident to others as well. Others can observe the peacefulness they exhibit, the steadfastness they exhibit, and the sacrifices they are willing to make to live in a Christian way.

Saint Theophan says,

The person in whom this ardor is constantly active is one who is living in a Christian way.

This is about more than just trying to live by the rules of the church and commandments given to us by Christ out of obligation or fear. It's more than just tying to be a "good" person. The true Christian life is based on zeal, an inward awareness of God, a sense of communion and love with Him. The Spirit must be alive within and burning like a fire.

Saint Theophan says,

All this is good, but as long as it does not bear in itself the spirit of life in Christ Jesus, it has no value at all before God. Such things would be like soulless statues.

The beginning of Christian life begins with the inner working of divine grace. The first step to receiving this grace is Holy Baptism.

Reference: Path to Salvation by Saint Theophan the Recluse, pp 27,29

Humility!

Humility! The basis of all the virtues and the fundamental requirement for spiritual fruition. Do you have humility? You have God, You have everything! You don’t have humility? You lose everything! So retain the feeling of humility in your heart. Our natural and normal relationship with God requires a heart which is impassioned, contrite and entirely devoted to Him, a heart which cries mystically at every moment: ‘Lord, You know all things; save me!’ If we surrender ourselves into His hands, He’ll do with and for us whatever’s best for our salvation, according to His wise and holy will. Saint Theophan the Recluse 

The soul that has acquired humility is always mindful of God, and thinks to herself: 'God has created me. He suffered for me. He forgives me my sins and comforts me. He feeds me and cares for me. Why then should I take thought for myself, and what is there to fear, even if death threaten me?' The Lord enlightens every soul that has surrendered to the will of God, for He said: Call upon me in the day of trouble: I will deliver thee, and thou shalt glorify me.   Saint Silouan the Athonite

Awakening the heart to God (6) - Actions Needed

Often we think about changing our way of life so we can come closer to God. We even wonder if we will be prepared for the judgment that will come at death. We say we believe in God, but the cares of the world overwhelm us. We do nothing to change our way of life. Mostly, God feels distant, yet there is still a lingering thought that something must be done to change the current situation, but the magnitude of the perceived change discourages us. Unfortunately, these good thoughts we have never leads to substantive changes in our lives. Why?

Procrastination 

We procrastinate, thinking we will do something later on. The result is that we remain rooted in our old habits. We know we should go to church more often, that we should be prepared to receive Holy Communion when we go and we should be there when the service begins. We are aware that we should go to confession, that we should pray daily, that we should fast, and that we should read Scripture or the writings of the Fathers, but, we say, “Later.” This we must never do if we desire to be united with God! We need to fight against this ailment called procrastination.

Saint Theophan recommends that we recognize the senselessness and the danger of procrastination. We need to keep in mind our ultimate destination. We may die tomorrow and God may not know us, just like with the virgins who did not have enough oil. The door to the banquet may be closed and if we try to enter He will say, “I do not know you.” (Mt 25: 1-13)

The thoughts we have about our spiritual condition must be taken seriously and not allowed to remain only thoughts. We must give these thoughts about our salvation top priority and act on them.

We must not be impeded by laziness or indecisiveness. We need to remind ourselves how actions in even the simple matters of daily life can be destructive. We must be ready to act with energy and decisiveness on these thoughts regarding our spiritual well being. Any procrastination is jeopardizing our eternal life in His kingdom.

Habits 

In addition to procrastination we have many habits that imprison our will to respond to a wake-up call from the Spirit. Our heart is hardened by many layers that cover it.  Saint Theophan identifies the first layer as “self-deception, insensitivity and carelessness.” We become blind to our sinfulness, he says. 

He tells us that first we need to discipline the body by restricting our pleasures and indulgences. We need to fast, make time for prayer and participate in the Liturgies and the sacraments. Saint Theophan says the “physical ascetic labors weaken these bonds and eliminate their effects.”

Next are the cares and scattered thoughts that consume our inner energy. We need to make time to work on ourselves. This means creating periods in our day when we protect ourselves from all our worldly cares. We need to be able to quiet our mind from all its thoughts. The discipline of the Jesus prayer can help us in this regard. 

We need to create regular periods of true solitude so we can begin to open to a higher mind. It is in solitude that we will be able to see our sinful habits and then able to root out the causes of our habits. It is these habits that keep us chained to our current way of life. To move forward we need to uncover our prejudices that are etched in our brain and identify the patterns of action, our habits, that they cause. Once we can understand what is taking place deep within ourselves, we can begin what is called, "spiritual struggle." We will begin to recognize when the heart feels the movement of spirit, but becomes blocked by our habits limiting our ability to make changes in our life. With awareness we can begun to change.

Thought Processes

There are certain thoughts that we have to reject. Saint Theophan points out a few such as, “Contenting yourself with saying:

“I am a Christian.” 

 “After all, we are not the worst.” 

“We are not that bad.” 

“So, there is badness in me—am I the only one.”

I can add a few: 

I am not a sinner, I haven’t stolen anything, I haven’t killed any one, I am a good person.
I go to church, I pay my dues.
I volunteer at Meals on Wheels or ...
I am a good parent and provide for their needs.

 These are all good, but more is necessary. It’s an intimate relationship with God that is needed.

Excuses

We need to stop making excuses and attack our passions of the body, our prejudices, our bad habits, our bad thoughts. We need through ascesis and solitude to open ourselves up and expose our blindness to our sinful nature. Saint a Theophan says, “Take away one false support after another for your blindness. Little by little you will cease making excuses in sins...”

Hard Heart

Our ailment is a hard heart that is insensitive to our sinfulness. We can soften our hardened heart by pursuing each insight we gain about our sinful condition. To keep us motivated, we must remember that our fate is death. St Theophan says, 

Convince yourself that the angel of death has already been sent; he is coming and draws near. Or imagine yourself to be a person who stands with a sword drawn over their head, ready to cut it off. 

Imagine that the judge is waiting to take up you case, that your life in heaven is on the line. Saint Theophan says to do this until you are “filled with fear and trembling.” Then you will be able to turn toward God whom you know to be all merciful, to surrender to Him, seek His help, to ask for divine grace to be sent to help, and begin to make the needed changes in your life.

You can go one step further. “Ascend in thought upon Golgotha and crucify yourself.” Ask yourself, will you be the one crucified next to Christ who mocks him, or will you be the one who seeks forgiveness and asked to be raised with Him to paradise. Saint Theophan says, “choose one or the other: either crucify Him, then perish eternally—or crucify yourself, and inherit eternal life.” Remember always, that it is your sin that separates you from God.

Indolence/Laziness 

One who has not given proper attention to their spiritual life and lives unaware of their sinful ways, has a weak will, and is insensitive to thoughts that are meant to awaken us. It is necessary to develop inner motivation to create the desire to move toward what is good in the eyes of God and away from everything against them. Saint Theophan says, 

We need to recognize kind of thoughts “on the side of good that leads to salvation is loftiness, usefulness, ease of fulfillment and the removal of obstacles, the consolation being prepared and mainly—necessary. On the other side is everything contrary to the forgoing.”

Here is what Saint Theophan says we need to tell our soul:

1. You must choose one or the other: either perish eternally should you remain as you are, or if you do not want that, then repent and turn to the Lord and His Commandments... 

2. Just begin, just push forward. The Lord is near, and all manner of His aid is prepared for you. 

3. You will throw off that yoke and those fetters, and emerge into freedom of a child of God. 

4. Why do you torment yourself like some kind of enemy? You know no peace either day or night. All around you is confusion and anxiety... 

5. Everything around you is alive and everything calls you to life. God is not the God of the dead, but of the living. Go drink of the spring of living water.

Always keep in mind the blessing that awaits you when you choose to change you life. There is an easier way of living and you are very capable of making the needed changes. God is continually calling you to do so. Think about all those who you can be like and associate with here and in heaven. Remember all these good things that you can be, and your weak will can become stronger desiring what is truly good for you.

Unwillingness to Struggle

Awakened to your sinfulness and separation from God and His salvific grace, commit yourself to labor over yourself. Make this an unending commitment, to never relax in seeking ways to become more like Christ. 

Saint Theophan says, 

No one can be master over your inner life besides yourself. Enter there and break yourself; startle, instruct, carry on the work with yourself before the face of God; persuade and convince yourself. This is why we say that conversion, reasoning with one’s own self is the only way in.

Reason About Salvation 

When you reason with yourself, reason about salvation. Reorient your way of thinking to desire the good, to be united with your loving God, and about your commitment to follow His truth. Saint Theophan gives us some guidelines for doing this:

1. When you reason with yourself, do not intellectualize, posing various questions, but having clarified a subject to yourself, take it to heart from the perspective that you feel will be most impressive, and contemplate it thus. 

2. Do not run quickly from one thought to another... Bring every thought into feeling and do not let go until it penetrates the heart. 

3. Do not leave a thought naked in a reasoned form, as it were, but robe it in some sort of image and then carry it into the head as a constant reminder. 

4. Fall to the ground and make prostrations—many, many—and beat your breast. 

5. For prayer, just as for contemplation, make short cries and repeat them often: “Have mercy on thy creation, O Master! God be merciful to me a sinner! O Lord, save me! O Lord, hasten to my aid!

God Provides the Means

God will listen to those who are persistent and force themselves to beat at the door until it is opened. You are seeking His mercy by His grace. Saint Theophan says the following:

1. God’s Grace has chosen the churches of God and church rubrics for His activity. You too should go to church, and patiently, attentively and reverently listen to the services; for the church and it’s structure, the order of services, the singing and reading—all of this can have an effect... 

2. Grace has worked through the Word of God. You too should take it and read it... 

3. The hearts of other sinners have been softened by discussions with pious people. You, too, go and have a discussion... 

4. The prayers of the poor are powerful. You, too, go and multiply your alms: wipe out tears of the unfortunate, shelter if you can the destitute...

These actions prepare you to receive the gift of awakening of your heart to God. Be patient. When the grace-filled awakening comes, then you will see significant changes in your way of life. Saint Theophan says, “Labor is expectancy and the hope of Faith. Grace will come and arrange everything.” When it comes this will be only the beginning of the work of a sinner.

Reference:Path to Salvation by Saint Theophan the Recluse, pp 124 - 153

Awakening Our Heart to God (5)

Awakening our Heart to God (5) - The Word

“An additional method for realization [awakening] must be applied to everything. That methods is preaching the Word.” - Saint Theophan

Without an understanding of the Word of God we will not appreciate or know our ultimate goal. Our aim will still seem uncertain. Saint Theophan uses the example of Paul. He was enlightened by a direct intervention by God on the way to Damascus. After this happened Jesus told him to go and find Ananias for instruction. As Paul says, “Faith comes by hearing, and hearing by the word of God (Rom. 10:17).”

Saint Theophan:

It is essential to proclaim the story of the universal, divine way of salvation, to tell of well-known persons and places to which one who has been aroused should turn for interpretation, so he will not waste that arousal or stray off course from it, wasting time and energy fruitlessly. Catechistic teaching must be heard unceasingly, and indeed, is heard in Church.  

It is essential that clergy continually proclaim the salvific ways without assuming general knowledge. The Word of God when preached penetrates the soul inwardly and nourishes it so a spiritual life can be born,

Saint Theophan:

Sound, or the audible component of the Word, strikes the hearing, and a thought occupies the soul. The invisible energy concealed inside this thought touches the soul, which, if it is attentive, after the Word has safely passed the rough barriers of body and soul, becomes aroused, and, by exerting effort, it bursts the bonds that hold it.

A key element is to connect our current struggles, our pleasure seeking, to the final end, death, and the judgement that will take place. While doing this, reminding them about the loving nature of God and what He seeks is our love and a life of repentance.

The message needs to be kept simple and sincere. It should not be embellished with images as then it will remain in the imagination. When surrounded with concepts and arguments it remains in the intellect. The aim is for it to penetrate the heart of the soul.

Saint Theophan:

One could say that all unfruitful preaching is on account of the intellectualizing that fills it. Just explain the truth is a simple way, say what it is, and the spirit will be overcome.

This a message from Saint Paul. 

For I determined not to know anything among you except Jesus Christ and Him crucified. I was with you in weakness, in fear, and in much trembling. And my speech and my preaching were not with persuasive words of human wisdom, but in demonstration of the Spirit and of power,† (1 Corinthians 2:2-4, OSB)

The key is to tell the Truth directly, simply, and do not clutter it with intellectual concepts or speculations about probabilities. Yes, death will come. Yes, there will be judgement. Yes, God is loving and awaiting your repentance. Saint Theophan says, “Just explain the truth in a simple way; say what it is, and the spirit will be overcome.” It is the Truth that overcomes vain thoughts and nourishes the soul. Explan simply how everything began, how it will end, and why.

This message needs to be heard in many ways. Not only in the churches, but in reading the fathers and enlightening books, in all our church activities, in our homes, in our use of icons, in church, all places of our activities, in our work place. Also to engage is discussions among believers discussing popular sayings. Surround our world with the Word. Seek to make the Word unceasing in our daily lives.

The clergy needs to speak out the truth simply in all situations.

Saint Theophan:

The fulfillment of this is the responsibility of those who serve at the altars. That is why they are the most necessary and powerful weapons for the conversion of sinners in the hands of divine Providence. It is necessary for them to acknowledge this and speak out, not just in churches, but also in homes, using every opportunity both to describe the divine world, and to expose the seduction of our soul by the illusions of the mind and body.

Reference: Path to Salvation by Saint Theophan the Recluse, pp 119-123.

Awakening Our Heart to God (4)     Awakening Our Heart to God (6)

Awakening Our Heart to a God (4) - Internal Perceptions

Most of us live a worldly life with a spirit that is locked up in our heart by all our desires, resentments and cares of daily life. In reality this spirit is free, but we have covered it up, bound it, with all our cares. All we need to do is remove the obstacles that block our awareness of its powers. It appears to be asleep, because our worldly cares make it appear this way. It is by God’s Grace that we are awakened revealing to us this condition. Saint Theophan points out that this can happen as the result of grace working either directly on it or indirectly. When divine grace through direct action reveals our true condition, it arouses dissatisfaction with one’s current way of life and leads to a desire to change.

Saint Theophan puts this aroused dissatisfaction this way:

The person is not satisfied by anything around him; not by his accomplishments or possessions, even if he has incalculable wealth; and he walks around as if heart broken. Because he finds no consolation in visible things, he turns to the invisible, and receives it with a readiness to acquire it for himself sincerely and to give himself over to it.

Psychologists have termed this condition as a mid-life crisis or it is also misdiagnosed as depression. Commonly, when we reach our forties, we develop a feeling that something is missing, all our successes have not led us to an inner happiness or satisfaction. If we respond by following this awakening spirit we will return to the Church, begin to seek a deeper understanding of the Gospel and the Orthodox way of life, discover a deeper meaning in life and a peace and joy we did not know existed. If we ignore it, we may begin a new path of worldly seeking and the spirit within remains asleep.

Saint Theophan outlines some of the indirect ways grace works on us. The first he describes is self-indulgence. By this he means that through our worldly way of life we have become dependent on the physical and mental aspects of our way of life, all the attachments we have to what makes up our current life. Everything that we think nourishes us is embodied in this worldly life.  We are dead to the nourishment of the Holy Spirit. To think of changing our way of life becomes unthinkable. We can’t conceive of an alternative that would be better. We are stuck in our own self-made patterns. This self-indulgence is very strong and are the bonds constraining the spirit. 

What divine grace does, which may seem cruel, is to destroy one of these indulgences that supports our current way of living. This could be an illness, accident that limits us, loss of job, loss of family or friends, or financial loss. Saint a Theophan describes some of the ways this can happen depending on how we have created this false foundation of our life:

He who is enslaved by pleasing the flesh shall fall ill, and, by weakening the flesh, shall give the spirit freedom and power to come to its senses and become sober. He who is preoccupied with his own attractiveness and strength shall be deprived of this attractiveness and kept in a state of exhaustion. He who finds refuge in his own power and strength shall be subject to slavery and humiliation. He who relies greatly on wealth shall have it taken away from him. He who shows off great learnedness shall be put to shame. He who relies on personal connections shall have them cut off. He who counts on the permanence of the order established around him shall have it destroyed by the death of people he knows or the loss of essential material possessions.

When this happens there is the opportunity for a positive change in one’s life. When we feel weak, humbled, we are apt to turn towards God for help. When we are struck with something that takes something important to us give thanks to God and seek His help. Look for new opportunities to serve Him, new spiritual practices, renewed participation in the sacramental life. Open you heart when something unthinkable happens and allow grace to awaken our spirit.

There are other bonds that constrain our spirit. These are the structures of society such as its rules, laws, principles and ideas. We often feel helpless in going against the waves of our culture. We have been raised to fit in with the norms of society. We often forget we have free will and can choose even in a world with strong societal constraints. Saint Theophan  tells us that these forces are not physical but reside in our imagination. He says, 

“one has only to dispel this imaginative power of the world, and the opportunity for abstaining from its charms becomes more likely.”

This can be overcome by contemplating divine creation or the Church. Time in silence, surrounded by the beauty of a traditional Orthodox Church, we can be moved by grace, find peace of mind, and suddenly choosing to commit to service of God. Or, one may go into a natural area, a walk along a natural lake or creek, a desolate seashore, or a mature wooded area and be uplifted by the beauty of God’s creation untouched by human hands. This experience may cause an opening for divine grace to work on opening the heart and freeing the spirit within. Both of these I find personally very powerful. I am humbled every time I enter into a traditional Orthodox Church. I feel God’s presence and my hardened heart is opened. I regularly take a short walk along a creek lined with mature trees, all is untouched by human hands. God’s handiwork, it’s beauty, it’s complexity also opens my heart to a God who is in all places and all things.

Saint Theophan says,

Nature and Church completely wrench the human spirit from the bonds of the world. In this capacity they dispel, dissipate, and oust the charms of the world of vanity with its many illusions.

When we awaken to the constraints of society, grace will bring new strength to go against the current, to desire to live a God-pleasing life without any concern what old friends may think of you. They are some of the bonds that need to be broken if you are to become a true child of God. When a path is found that is not based on norms of a modern society, then there will be experienced true joy.

In addition there are other ways such as an encounter with a spiritual person who is not bound by such societal forces. There are many ways we can encounter our loving God who is constantly seeking to awaken our spirit so we can be perfected. We are the prize of His creation made in His image and likeness. He wants us to see that our purpose in this worldly life is to be perfected and to become united with His will. This is necessary if we are going to deserve eternal life in His Kingdom. This is why He sent His Son to show us the way through His suffering in Crucifixion and then His glorious Resurrection, Ascension into heaven, and sending the Holy Spirit to heal us all in His Church.

This is why catechistic teaching is so important and helps nurture all the approaches to an awakening of a sleepy soul. We all need to proclaim the universal Truth of the Gospel and it’s message of divine salvation. This needs to be done in a simple way without philosophizing.  Saint Theophan says, 

“depict the truth as it is, not cluttering it with intellectual concepts and especially speculation about probabilities... Just explain the truth in a simple way; say what it is, and the spirit will be overcome.”

References: Path to Salvation by Saint Theophan the Recluse, pp 111-118. 

Awakening Our Heart to God (3)     Awakening our Heart to God (5)

Awakening Our Heart to God (3) - Through Visible Means and the Senses

Saint Theophan tells us that an awakening to God and developing the desire to live a God pleasing life requires the intervention of divine Grace. He says the awakening occurs in two ways: by visible means and our senses or an internal awareness of the Spirit. This article will focus on the first.

Let me begin by reviewing the vision that must develop in us. He describes it as follows:

God is one, worshipped in Trinity, the Creator and Upholder of all things, or as the Apostle says, the Head of all things (cf. Eph 1:10) in our Lord Jesus Christ through the Holy Spirit, active in the Holy Church, which, having perfected the faithful, transports them to another world. The world will continue until the fullness of time, or the end of time, when, at the resurrection and judgment all will receive according to their deeds—some will descend into hell, while others will dwell in paradise, and God will be all to all (cf. 1Cor 15:28).

 Consider how frequently God is revealed visibly. This can happen when He appears in a worldly form while the believer is either awake or asleep. I had two such experiences. One was more mystical where the heaven was revealed with nodes of shimmering lights, like galaxies but different. It was a sign of a greater world where things existed in love. This led to a recognition of an unsustainable lifestyle and a commitment to change. My wife and a few others decided to sell our house and form a communal community seeking harmony in Nature and Spirit where we lived off the grid and grew much of our own food. The other event that resulted in another and more significant change was a revelation of Christ Himself in broad daylight while standing on the edge of a small lake while living in this community. Jesus turned to me and simply said, “Charlie, why are you denying me.” He then left. This truly awakened me and I immediately sought out a spiritual father and began a disciplined life as taught by the Orthodox Church.

Saint Theophan points out many examples of this kind of intervention by grace. He mentions Paul and how Jesus appeared to Him on the road to Damascus. He also mentioned Constantine the great where the “chi roh” sign (first two letter of Christ in Greek) appeared to him in a dream and he was told that if made this his sign on his troops banner they would be successful. They were, and his reign led to the Christianation of the Roman Empire.

He appears in different ways also such as the numerous appearances of the Theotokos. Angels have also appeared many times. Or, it can happen by an appearance of any of the saints. These are not uncommon experiences.

Another way we experience this is by miracles caused by a mysterious force. This is why we see Jesus and His disciples performing miracles of healing, and raising people from the dead. These unexplainable events rationally lead people to awaken to the Spirit and to seek unity with God.

Saint Theophan says the following:

“In all such manifestations, the mind, confused by various objects and seductions of the world and hopelessly caught in the visible, sensible, external order, is confronted with striking, unexpected and sudden appearance to it of higher beings and powers.from the invisible realm.”

In these visible or sensible experiences our distorted worldly view of realty is shaken and a larger view emerges which bursts open our heart to receive and recognize grace working in us. We suddenly realize how mistaken we have been about our way of life, what we value and seek. Instead, awakened by grace, we turn ourselves to God and now seek an intimate relationship with Him.

Next we will discuss internal perceptions that also lead to an awakening.

Reference: Path to Salvation by Saint Theophan the Recluse, pp 107-109, p227

Awakening Our Heart to God (2)    Awakening Our Heart to God (4)

Awakening our Heart to God (2)

To be awakened spiritually and to have the desire to pursue a God-pleasing life requires two things. First, there must develop an awareness that a significant change in way of life is needed. This happens when there is an awareness of the state one is in is one, being separated from God and at the mercy of wave after wave of worldly cares. Second, develops the awareness of what a spiritual life involves. Learning that this process requires our effort could with the work of divine grace. It is not simply an awareness that comes by a mechanical process based on rational analysis. It is necessary to be touched by God in a mystical manner.

Divine intervention is necessary because one’s current life style is very powerful and is supported by numerous relationships and strong attachments. As Saint Theophan put it, the way we live involves,

 “a realm where there are principles, ideas, opinions, rules, customs, pleasures and ways that are completely incompatible with the true spiritual life for which man is intended.” 

The current life is one that is totally immersed in a way of life incompatible with spiritual growth. This means that it’s hard to imagine a better way of living and, most likely, seems impossible. Because of this, the awakening, the nudging of grace, may not be accepted at first. To be awakened this grace must be accepted in the heart, feeling the love of God calling to come closer to Him. 

Saint Theophan says,

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...

The spiritual life may be pre-conditioned by reading the Scripture, the lives of the saints or the influence of a pious parishioner or spiritual father. With regular church attendance the soul is nurtured in a way where a hard heart begins to yawn, to open its eyes, and bring to light new possibilities. As it begins to open, grace will increase bringing a new force to bear for an awakening and decision to change.

Saint a Theophan says,

The true Christian life is one of grace. The self-directed life, no matter how beautiful it is in appearance or how close it is to the form of Christian life, will never be Christian. The origin of the Christian life is in arousal by grace.

When this process begins it can cause a major upheaval in one’s thinking, causing a totally different life style to emerge. For one who has been asleep, living without the awareness of sin,  their entire self-will be discarded and replaced with a new life that is truly a God-pleasing one. 

Saint Theophan describes this spiritual vision that cause such major change as follows:

“God, in the Holy Trinity that is worshiped, Who has created the world that is worshiped, Who has created the world and takes trouble over it, saves us, the fallen, in the Lord Jesus Christ, through the grace of the Holy Spirit, under the direction and guidance of the Holy Church, and through one’s life here of trials and bearing the cross, which leads to eternal, unending bliss in the future life.”

This new way of thinking, a new world view, develops in us via divine grace. The contrast it brings with the previous way of seeing things will be sharp, and the sinfulness of the past will be revealed. This provides further motivation for one to change their way of life, to repent, and results in an intense desire to seek God for mercy. 

Saint Theophan says,

“Under such action the heart is loosed from its former bonds and becomes free, and that is why it freely selects the new way of life. This is how arousal by grace operates. It destroys everything in the consciousness and emotions that is old and bad, and vividly presents only the new and good. It leaves the person in this situation overwhelmed, fee to choose the new life or to turn back to the previous one.”

This new way of life can generate fear as it is such a drastic turn towards God. Saint Theophan tells us this consciousness of this new way of life comes about in two ways:

“1. Sometimes it is introduced visibly and through the senses.  

2. Sometime the spirit of the  person is led into it and perceives it internally.”

In the next post we will explore both of these ways.

Reference: The Path to Salvation by Saint Theophan the Recluse, pp102-107.

Awakening our Heart to God (1)      Awakening our Heart to God (3)