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.
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AN INTRODUCTION TO ORTHODOX CHRISTIAN SPIRITUALITY
By George C. Papademetriou
Introduction
The sources of Orthodox Christian spirituality are the Holy Scripture, Holy Tradition, the Dogmatic Definitions of the Ecumenical Synods (Councils), and the spiritual teachings of the Greek Orthodox Holy Fathers. Orthodox spirituality is mainly through prayer, daily Christian living, and worship, which ultimately lead to union with the Divine Uncreated Light.
Man and His Purpose as a Creature of God
Before we enter into a discussion of the spirituality of the Orthodox Church, let us see what is man's purpose as a creature of God. Man is created in the image and likeness of God. The human destiny is not to achieve mystical union with the essence of God, but rather to attain moral and spiritual perfection by participation in the Divine Uncreated Energies. Man, according to the Orthodox Holy Fathers, was not created perfect from the beginning. Rather he was created with the potential to achieve perfection through grace. This, of course, was not realized because of the Fall. In the fullness of time, God sent our Lord and Savior Jesus Christ to become man, and through His Suffering and Resurrection from the dead, restored man to his original state of grace and enabled him to attain perfection. Christ says: "Be perfect as your Father in Heaven is perfect." The ultimate purpose of man, therefore, is to become perfect in God, through love (agape). That is, to attain perfect, selfless love of God and one's fellow human beings.
The Christian Commitment
The life of moral perfection, according to our Holy Bible and the Holy Fathers of the Church, is a call to a life in Christ, that is, a Christ-like life. Consequently, the spirituality of the Orthodox Christian is portrayed as a life in Christ, a life of commitment to the Lord, and a complete submission to His will. One lives only to do everything for Christ's sake, as Christ wants it and as Christ would do it.
The Christian commitment to Christ must be made by an inner, free act, and is not compelled by any external force.
Moral Perfection Is Life in Christ
Orthodox Christian spirituality is described throughout the centuries as life in Christ, striving for moral and spiritual perfection. The Mystical union in Orthodox spirituality is not the "devout life" is a sentimental and emotional relation to 'Divinity." The Orthodox Church rejects this concept in favor of one, which envisions the meeting of man with the Divine Person in a mystical way. Orthodox spirituality is union with Christ, with God. A spiritual person is one who purifies himself of all worldly and moral defects in order to be united with the love of Christ. The mystical experience takes place in this world, yet the cause, God, is from beyond the material world. Orthodox spirituality, as well as the whole thought of the Church, is based on the revelation found in the Old and New Testaments. Studying the Patristic (writings of the Holy Fathers of the Church) interpretation of the Christian Truths can see this. In the mystical vision of the Divine Energies of the advanced Christian, he experiences the Divine Presence within himself, a vision of the Uncreated Light, and of the Energies of God. It is especially through the Mysterion (Sacraments) of the Holy Eucharist (Holy Communion) that we experience mystical union with our Lord.
Three Ways Upwards
The Holy Fathers of the Church suggest three ways to make progress in the spiritual life and attain spiritual perfection:
The way of catharsis (cleansing) or purification
The way of illumination, and
The way of perfection by total Union with God.
These ways can bring the Christian who cooperates with the Divine Grace to perfection. Synergy of the individual effort with the help of the Grace of God brings us to our ultimate destiny of perfection. Our Lord's death and Resurrection achieve for us our end in attaining the presence of the Holy Spirit within us.
The Philokalia speaks of "the increasing knowledge of God decreases knowledge of all else. In other words, the more a man knows God; he knows less of other matters. Not only this, but he begins to realize more and more clearly that neither does he know God." This point is of fundamental importance to Orthodoxy that declares the total mystery and unknowability of the Divine Essence.
The purpose of man is to achieve moral perfection through the acquisition of the Holy Spirit. In the teachings of Saint Seraphim of Sarov, the Holy Spirit leads the individual through the steps outlined above in order to attain union with the Spirit of Truth.
Monasteries Are Spiritual Centers of Orthodox Spirituality
The spirituality of the Orthodox Church is best exemplified in its spiritual centers, the monasteries. The monk is a "martyr" or "witness" to Christ, the Son of the Living God. Dostoyevsky's The Brothers Karamazov is an excellent example of this Spiritual Model in the person of Father Zosssima. This monastic model eloquently portrays the spirituality of the Orthodox Church. Dostoyevsky distinguishes between worldly freedom and the spiritual person. He says that the worldly or secular people "maintain that the world is getting more and more united, more and more bound together in brotherly community, as it overcomes distance and sets thoughts flying through the air." But in reality, the opposite is true, as is evident in international conflicts and wars. This famous Orthodox novelist expressed eloquently the Orthodox view that in spiritual subjugation, that is, in absolute obedience to Christ, one finds limitless freedom. This is especially in Monasteries where spirituality is nurtured.
Illumination
God's act is pure Light, and when the Lord appears to us, He always appears as Light. In Holy Scripture, we read: "In Your Light, we shall see light." Only in the state of illumination, does Divine Grace makes possible the contemplation of the Divine Light. The hidden Truths of Holy Scripture are not revealed to everyone since illumination comes through the special Divine Gift of revelation. For this reason in the early Church, the Holy Bible was read-only in the Church and only by a charismatic person. In the Orthodox Church, we have never experienced "bibliolatry" or "worship of the book", as in some sects. The Church holds fast to the unadulterated spirit of the Holy Bible as it was delivered to the Saints, and through them, to us.
Spiritual Warfare
We are saved by Christ and in Christ. Yet we are still subject to temptation and to sin. Therefore, it is important to mention the fact to acquire spirituality or moral perfection, we must wage war against the "enemy" that is, sin, and the devil. Saint Makarios said: "I have not yet seen a perfect Christian man, one completely free (from the devil and sin)". And although one is at rest in grace and enters into mysteries and revelations and into the sweetness of grace, still sin is yet present within." Consequently, as long as we live, we must be ready to fight against the dark powers of the devil. And "Satan is never quiet from warring. As long as a man lives in this world and wears the flesh, he has to war." The Holy Bible is the most necessary means of spiritual warfare against the devil; it is also the chief means of acquiring knowledge of the Divine will.
The Role of the Mysteria (Sacraments)
We must further emphasize the role and purpose of the Holy Mysteria (Sacraments) in attaining spirituality. In the Mysteria (Sacraments), we receive Divine grace, and in the case of the Holy Eucharist (Holy Communion), Christ Himself, Who aids us in waging war successfully against the satanic powers. As Father Sergius Bulgakov says: "The heart of Orthodoxy lies in its rites." All the Orthodox Rites and Mysteries are meant to combat the powers of evil. The Mysteriaki Zoee (Sacramental life) of the Church is the chief means toward the attainment of spirituality and of ultimate salvation.
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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