Life is good, how can I hate it as Jesus commands us (John 12:25)

How are we to understand Christ when He says,  “He who loves his life will lose it, and he who hates his life in this world will keep it for eternal life” John 12:25 ? 

This verse is a call to love God more than the world and its pleasures, more than this good life you may now enjoy. It’s not about rejecting the joys and goodness of life, but about not becoming so attached to them that they lead us away from God. It's a reminder that our ultimate goal is union with God, Theosis, and eternal life; everything else is secondary.

To 'hate' one's life in this context means to be willing to let go of anything that hinders our spiritual journey, even if it's something good or enjoyable. It’s about recognizing that while our earthly life can be good, our spiritual life and relationship with God are of greater importance.

You don't have to give up enjoying your life. Rather, it's about holding these joys lightly and being prepared to sacrifice your personal desires when they conflict with your spiritual growth or journey towards God. This teaching encourages us to look beyond the temporary pleasures and focus on the eternal joy and peace that comes from a life centered around Christ.

You should enjoy the blessings in your life. But ensure that these blessings do not become the center of your life, replacing God. In Orthodox Christianity, there's a deep understanding that true joy and fulfillment come from a life lived in communion with God. The pleasures of this world, while not inherently bad, are transient and cannot compare to the eternal joy found in God.

We should cherish the good in our life, give thanks for it, but always keep our heart and soul directed towards God, remembering that our ultimate fulfillment and purpose lie in Him."

What does it mean to be “perfect” as Christ commands. Is Theosis possible?

Therefore you shall be perfect, just as your Father in heaven is perfect.

Christ's command to be perfect and become a son, sets a profound goal for Orthodox Christians: Theosis, becoming united with Him, becoming like Him. This journey towards God's likeness, amidst life's challenges, may seem daunting or even unattainable. Some might not even recognize this as their life's purpose. But this pursuit of union with God is essential. We need clarity on our destination as well as the efforts required in the journey itself.

Theosis is a synergy of our efforts and God’s grace. It's not solely about personal achievements, but about opening ourselves to the presence of the Holy Spirit within us and God's transformative love. In this journey, His Church, its sacraments, its teachings about the way of life, and our community, play a vital role offering guidance and strength. The lives of saints and elders, who have walked this path before us, also serve as inspiring examples of living in pursuit of Theosis.

We must remember that God's love is unconditional. Our journey towards Theosis is not a condition for His love but a response to it. While we must strive for perfection, it is not necessarily our perfection that earns us a place in His kingdom, but rather our humble and repentant heart. Continually seeking His presence, continually learning to act according to His expectations is necessary - a perfection in the way we engage in this journey.

We must embrace this aim without diluting it, trusting in God’s love that it is possible. We must remember that we have the Holy Spirit within us. Let it guide you, surrender to the teachings of His Church, and live a sacramental life. Discipline the body, as Apostle Paul advises, and center your life around Christ, seeking always the goal of becoming like Him. In doing so, you will find true joy from God. He is all loving and will not let you down. Even if doubts arise about reaching perfection, remember that it's also the sincere continual struggle towards this goal that matters. Be perfect in your struggle. The Lord, in His infinite mercy, embraces those who humbly and earnestly seek Him." Be inspired by the potential to become His likeness that God has given all of us.

Orthodox Christians believe in the possibility and beauty of Theosis for everyone, while offering comfort and encouragement to those who may doubt their ability to achieve it.

 

 Reference: Matthew 5:48

Sobering Thought for the New Year and Our Resolutions

After all the talk about new year’s resolutions, consider this wisdom from Scripture:

2 “Vanity of vanities, all is vanity!”
3 What advantage does a man have in all his labor In which he toils under the sun?† 
4 A generation comes and a generation goes, But the earth stands forever. 
5 The sun rises and the sun sets And returns to its place. 
6 The wind rises and goes toward the south And swirls towards the north. The wind whirls in a circular motion And returns full circle. 
7 All the rivers flow to the sea, Yet the sea shall not be filled. To the place where the rivers flow, There they return again. 
8 All words are wearisome, And a man will not be able to say them. Neither will the eye be satisfied with seeing, Nor will the ear be filled with hearing.† 
9 What has been is what will be, And what has been done is what will be done. There is nothing new under the sun. 
10 Who will speak and say, “See, this is new”? For it has already been in the ages That have passed before us. 
11 There is no remembrance of former things, And indeed, there shall be no remembrance of later things By the things that will come after that. Ecclesiastes 1

Remember that what is important is our relationship with God. This is everything. It endures forever.

The Book concludes in chapter 12:

13. Fear God And keep His commandments, For this is the whole man. 
14 For God will bring every work into judgment, Including everything that has been overlooked, Whether it be good or evil.

Quotes from The Orthodox Study Bible 

Understanding the Inseparable Oneness of the Trinity - Teaching of Saint Symeon the New Theologian

In the realm of Christian theology, particularly from an Orthodox perspective, the concept of the Trinity - God in three persons - is a profound and central tenet. The teachings of St. Symeon the New Theologian, especially as found in his third theological discourse, offer deep insights into this mystery. 

The Unity and Distinction Within the Trinity

St. Symeon’s discourse delves into the mystique of how the three hypostases (Father, Son, and Holy Spirit) are individually distinct yet inseparably united. It's a divine paradox: each Person of the Trinity is fully present in the others. When one is named, the others are fully present, not just in essence but in action and glory. This teaching challenges us to broaden our understanding of God’s nature beyond simple categorizations.

The Dynamic Interplay of the Trinity in Prayer and Worship

Consider the dynamics of this relationship in our prayer life. As St. Symeon illustrates, when we address the Father, we are simultaneously in communion with the Son and the Spirit. Our prayers to the Son are heard by the Father and inspired by the Spirit. This interconnectedness speaks to a deeper spiritual reality - that in approaching one Person of the Trinity, we are drawn into the fullness of God’s presence.

The Role of Grace in Revealing the Trinity

It is through grace, Symeon argues, that we are granted the understanding of this trinitarian mystery. This grace lifts us up, enabling us to perceive and participate in the divine life. When we pray to the Father, it's through the Spirit and in the Son. This is not mere doctrinal formula; it is a living experience of God’s presence in the Orthodox faith.

The Holy Spirit: The Spirit of Understanding and Life

St. Symeon places a strong emphasis on the Holy Spirit as the One who brings understanding. The Spirit, proceeding from the Father and living in us through the Son, is a wellspring of life, wisdom, and joy. This Spirit guides us to the truth of God’s nature and our own participation in the divine life.

A Call to Deeper Understanding and Prayer

St. Symeon's discourse is not just theological speculation; it's a call to a more profound and holistic prayer life. Recognizing the Trinity's unity in our prayers and spiritual practices deepens our relationship with God. It's a reminder that in every prayer, every act of worship, we engage with the fullness of God.

Conclusion: Embracing the Mystery of the Trinity

The teachings of St. Symeon the New Theologian offer a rich, multi-dimensional understanding of the Trinity. They invite us into a deeper appreciation of how the Father, Son, and Holy Spirit, though distinct, are profoundly united in their essence, actions, and glory. This understanding is more than a theological concept; it's a gateway to experiencing the fullness of God's presence in every moment of our spiritual journey.

Reference: https://maksimologija.org/2020/12/19/st-symeon-the-new-theologian-third-theological-discourse/

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/

Is our knowledge of God is Proportional to our faith? Insights from Saint Symeon

Saint Symeon, a prominent figure in Eastern Orthodox Christianity, teaches that our knowledge of God is proportionate to our faith. According to him, the divine knowledge God imparts confirms and enriches what we initially grasp from Scripture, leading us to believe in Him. This understanding is not uniform; it manifests in various forms. As the Apostle Paul states, “we see only a reflection as in a mirror” (1 Corinthians 13:12). This knowledge is acquired through “inexpressible mystic powers and divine revelations, veiled illuminations, and contemplation of the reasons of creation.” Such experiences continually nurture our faith, deepening our love for God.

Saint Symeon explains that as God reveals Himself, believers are filled with the “presence of the Holy Spirit.”  This enlightenment allows them to grasp that God is ineffable and inexpressible. He emphasizes that all forms of knowledge, wisdom, mystical understanding, and spiritual gifts like prophecy, speaking in tongues, and the interpretation of these, come through the Spirit. Moreover, divine guidance extends to the protection and governance of communities, foreknowledge of future events, and the ultimate attainment of the kingdom of heaven, “the adoption as sons, the very putting on of Christ. we who have been graced as believers are able to know and think and speak about all these things which remain mysteries to the unbelievers.”

Symeon also acknowledges our limitations in understanding God fully. While faith enlightened by the Holy Spirit enables a profound comprehension of divine mysteries, certain aspects always remain beyond our grasp. We cannot fully comprehend how God exists as a Trinity or the exact nature of His origin. As creations of a divine being who has orchestrated all things, our understanding of His complete nature will always be incomplete. Therefore, Saint Symeon encourages believers to deepen their faith, do what Christ commands, seek the Holy Spirit, so they can access greater, even though still partial, knowledge of the infinite and mysterious God.

Reference: Symeon The New Theologian: The Practical and Theological Chapters and the Three Theological Discourses; pp 114; trans. Paul McGluckin; Cistercian Publications; Kalamazoo. MI

https://maksimologija.org/2020/10/30/st-symeon-the-new-theologian-theological-discourse-1-against-those-who-ascribe-the-concept-of-anteriority-to-the-father-2/

St. Symeon on the Equality within the Holy Trinity: Is the Father Greater than the Son?

St. Symeon the New Theologian (949-1022 AD), a revered figure in Eastern Orthodox Christianity, is celebrated for his direct experience of the divine light. His teachings, emphasizing personal experience of God and the transformative power of divine light, have significantly influenced Orthodox Christianity affirming the experience and teaching of early Church Fathers. Symeon's work, marked by a deep understanding of the Trinity, offers profound insights into the nature of the divine-human relationship.

St. Symeon address In his First Theological Discourse the misconception that the Father holds a superior rank or authority than the Son. He critiques this view as  presumptuous and arrogant, arguing that such attempts to rationalize the Trinity go beyond human understanding.

Concerning the argument that the Father must be greater than the Son because He is the cause of the Son's existence, St. Symeon refers to the Creed that asserts there is One God. He says, The Father, Son, and the Holy Spirit are “eternally united eternally unchanging so they cannot have any priority among themselves.” This eternal unity negates the possibility of division or hierarchy within the Trinity.

St. Symeon further elaborates: ”if you want to say the Father is prior to the Son because the Son is born from him and is for this reason is also greater, then I say to you that the Son is prior to the Father, for if the Son had not been born then the Father would not have been called the Father.” If you place the Father before the Son then you imply that before he was begotten he did not exist .But we know that ”they are eternally united and eternally unchanging, so they cannot be the cause of one another.” The Son [like the father] is eternal without beginning just like the Father.”

We can say that the Father is the cause of the Son’s earthly birth. because this is different than the cause of the creation of the divine essence of the Son which is eternal. He explains, In “the divine and ineffable generation of God the Word [Jesus], we say that the Father is the cause of the Son just as the mind is of the spoken word…, but we do not say that he is prior because we would divide the one indivisible deity into three gods.”

Symeon underlines that the divine properties are beyond human comprehension and indivisible. In conclusion, St. Symeon affirms that the Trinity comprises three persons (or hypostases) of equal status, united in one undivided essence. This indivisible unity forms a harmonious, eternal whole, making it impossible to assert the superiority of one person over the others. The Trinity, as described by St. Symeon, is a perfect unity encompassing three distinct persons, each integral to the singular Godhead.

Reference: Symeon The New Theologian: The Practical and Theological Chapters and the Three Theological Discourses; pp 107-110; trans. Paul McGluckin; Cistercian Publications; Kalamazoo. MI

https://maksimologija.org/2020/10/30/st-symeon-the-new-theologian-theological-discourse-1-against-those-who-ascribe-the-concept-of-anteriority-to-the-father-2/