My beloved spiritual children in Christ Our Only True God and Our Only True Savior,
CHRIST IS IN OUR MIDST! HE WAS, IS, AND EVER SHALL BE. Ο ΧΡΙΣΤΟΣ ΕΝ ΤΩ ΜΕΣΩ ΗΜΩΝ! ΚΑΙ ΗΝ ΚΑΙ ΕΣΤΙ ΚΑΙ ΕΣΤΑΙ.
ORTHODOX MIND AND SPIRIT (Part III)
By Reverend Father Anthony Alevizopoulos, PhD. of Theology, PhD. of Philosophy
We can understand the term "freedom" either relatively or in a absolute sense. Absolute freedom places man's "ego" in the center of the universe. The exercise of absolute freedom distances man from his very own nature, it alienates him, according to the Christian faith, is not an egoistic being but a communion of persons. This idea means that our neighbor is a partaker and sharer of the very same nature in which we partake; he is relevant to us; he is not something separate from us, someone other. This means that he constitutes together with us and all our fellow men the one humanity, the one mankind, the one man with myriads of hypostases, i.e., persons.
The one nature is expressed in the daily life of the Christians through the existence of the one "mind" or accord, the mind or spirit Christ, Who "emptied Himself, taking on the form of a servant" and "humbled Himself" becoming obedient unto death..." (Philip. 2:7-8). This is the most extreme limit of humility and sacrifice on behalf of communion and love with apostate man. When one acquires this mind of Christ, he returns once again to living according to his nature, he possesses that "mind" which corresponds to man's true nature.
On the contrary, the man who has as his supreme law the imposition of his will, regardless of what this could mean for others, for human communion or society in general, and for all of creation, follows a path which alienates him from his very own nature. This type of behavior constitutes communion only with himself, i.e., hell. This egocentric "mind" can constitute a real threat when man, in the name of freedom, considers it his right to impose his will in any way; in the name of freedom, he becomes destructive.
There is of course freedom "from something", e.g., freedom from oppression; there is also, however, freedom "for something', for a purpose. Absolute freedom from every kind of limitation, as we have said, goes against man's nature and alienates him, it transforms him into a tyrant or a monster. This is why true freedom is sought for in relation with the purpose, which of course is the edification, the building up, and not the destruction of man's personality.
In our times this question is especially contemporary, because many speak of freedom and liberation, negatively evaluating man's personality and aiming at its total abrogation. Others again speak about liberation, understanding that man has within him an unlimited power. Through their techniques they promise to liberate this power and to transform man into a superman, equal with God. And this concept presupposes absolute freedom and the right of autonomous man to impose his will upon the powerful.
According to the Christian "mind" or way of thinking, true freedom, which is in harmony with man's nature, ministers unto human nature; it does not destroy it. It serves the unity, the harmony, the love of all God's creation. It thus become apparent that the question of freedom is directly related to the concept that we have concerning man. Christian anthropology does not lead to impasses, nor to a concept of freedom catastrophic for man's personality. The Christian's concept of freedom is a blessing for man and for all of creation.
When, therefore, we speak of freedom "for something" we mean the realization of man's nature, i.e., the fulfillment of the meaning of his life. God created man to progress from creation "according to the image" to the achievement of "the likeness"; to that fullness of communion and love by grace which has as its model the love of the Three Persons of the Holy Trinity.
(To be continued)
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"Glory Be To GOD For All Things!"--Saint John Chrysostom
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With sincere agape in His Holy Diakonia (Ministry),
The sinner and unworthy servant of God
+Father George