Saturday, March 16, 2024

What is an Orthodox Vocation?


In Orthodox spirituality, the concept of vocation, or calling, holds deep significance and encompasses a wide range of meanings:

1. Living Out One’s Baptismal Calling: In the broadest sense, every Orthodox Christian is called to live out their baptismal calling. This means living a life in Christ, participating in the life of the Church, growing in holiness, and striving for theosis (deification).

2. Personal Vocation: Each individual is seen as having a unique vocation. This is not limited to one’s job or career but encompasses one’s entire life and how it is lived in response to God’s call. It involves discovering and using one’s talents and gifts in a way that glorifies God and serves others.

3. Vocation to Holiness: A central aspect of vocation in Orthodox spirituality is the universal call to holiness. Every Christian, regardless of their state in life, is called to seek and grow in holiness.

4. Monastic and Clerical Vocations: While all Christians are called to holiness, some are called to specific vocations such as monastic life or the priesthood. These vocations are seen as particular ways of living out the Christian life more intensely and in a focused manner.

5. Vocation as a Dynamic Process: Vocation is often understood as a dynamic and lifelong process, not just a one-time decision. It involves an ongoing discernment of God’s will, a responsiveness to the Holy Spirit, and a willingness to grow and change.

6. Integration of Faith and Daily Life: In Orthodoxy, there’s an emphasis on integrating one’s faith into every aspect of life. Whether one is a teacher, a doctor, a parent, or a businessperson, each role is seen as a means to live out one’s faith and serve others.

7. Community Aspect: Vocation is also understood in a communal context. It’s about contributing to the life of the Church and society, building up the body of Christ, and participating in the mission of the Church.

8. Service to Others: A key component of vocation in Orthodox spirituality is service to others. Regardless of one’s specific calling, serving others in love and humility is central.

9. Eschatological Dimension: Finally, vocation has an eschatological dimension, meaning it is related to the Christian’s ultimate destiny. It’s about preparing oneself and others for the Kingdom of God.


In summary, vocation in Orthodox spirituality is about much more than career choices. It’s about how one responds to God’s call in all aspects of life, living out one’s faith in the context of the community, serving others, and growing towards holiness.

Saturday, March 9, 2024

The Orthodox Understanding of Becoming Children of God and the Journey of Salvation


The concept of man being made a son of God is a fundamental theme in various scriptures within the Christian Bible. Key scriptural references include:

John 1:12: "Yet to all who did receive him, to those who believed in his name, he gave the right to become children of God.”

Romans 8:14-15: "For those who are led by the Spirit of God are the children of God. The Spirit you received does not make you slaves, so that you live in fear again; rather, the Spirit you received brought about your adoption to sonship. And by him we cry, ‘Abba, Father.’

In examining John 1:12, two pivotal concepts emerge: “belief” and “right”. Belief evolves from a basic acceptance of Scripture to a deeper, transformative faith, characterized by the integration of the Holy Spirit in one's life through Baptism and the purification of the heart. This mature belief aligns our will with God's and deepens our trust in the guidance of the Holy Spirit. St Theophylact (9th century), a 9th-century commentator, notes that while receiving Christ through faith is a start, the full realization of becoming God's children often culminates only in the resurrection, where the fullness of adoption is attained.

He writes: 

“Why did the Evangelist not say that He made them sons of God, but only that He gave them power (the right) to become sons of God?

Listen, and I will tell you. To guard the purity of the soul and body, it is not enough to be baptized. We must also zealously exert ourselves to preserve unspotted the image of adoption imprinted on us in the font…

Furthermore, even if we receive the grace of adoption through Baptism, we will receive the completion and perfection of this grace only in the resurrection, when we hope to acquire the fullness of adoption. As Paul says, "Even we are waiting for the adoption [Rom. 8:23]." For all these reasons then, the Evangelist did not say, "As many as received Him, He made them sons of God," but instead, to them gave He power to become sons of God, that is, to acquire this grace in the age to come.”

Romans 8:14-15 introduces the concept of being 'led by the Spirit', implying a state of Theosis, where faith matures to a point of conscious obedience to the Spirit's guidance from within. Saint Theodoret of Cyrus (5th century) echoes this by noting that not all baptized Christians automatically enjoy the full benefits of this spiritual adoption.


Orthodox Christians view Baptism as the commencement of a journey towards Theosis, marked by an active cooperation with God's grace, ongoing repentance, and robust participation in the sacraments. This journey is integral to the life of the Church community. It's a transformative process, not a guarantee of salvation. To fully grasp this concept, one must understand the broader Orthodox perspective on salvation, which includes:

Theosis (Deification): A process of becoming more like God through grace, participating in His divine nature.

Synergy: An active cooperation between God's grace and human free will.

Mystery of Salvation: An acknowledgment of the profound mystery surrounding the nature of God and the process of salvation.

No Assurance of Salvation: A cautious approach towards the certainty of salvation, emphasizing hope and effort.

Eucharistic and Sacramental Life: The essential role of sacraments, especially the Eucharist and Confession, in the journey towards Theosis.

Continual Repentance and Spiritual Struggle: Emphasis on ongoing repentance and ascetic practices as means to participate in God's grace.

Community and Tradition: Understanding salvation within the context of the Church community and tradition.

This understanding underscores the dynamic and communal nature of Orthodox spirituality, where salvation is a journey, not just a destination.

Saturday, March 2, 2024

Heaven and hell — Saint Symeon the New Theologian


Heaven:

You the Kingdom of Heaven, You Christ, the land of the meek, (Mt 5.5) …

And You, the unapproachable sun, shall shine in the middle of them, (1 Tim 6.16) and all shall gain glory in proportion  to their faith, practice, hope, and their love, their purification, and their enlightenment from your Spirit. O God, Alone, Long-suffering, and Judge of all, (Heb 12.23) those who shall receive mansions and different places, (Jn 14.2–3) the measure of their illumination, the measure of their love,  and the measure of their contemplation shall be the measure of their grandeur and glory, their luxury and fame that distinguishes their homes and their wonderful mansions. These are the different tents, the many houses, the brilliant robes of the many dignities,  and the variegated crowns, stones, and pearls, and unfading flowers that have a strange appearance, both the sofas and the bedding, both the tables and the thrones, and all that is the sweetest luxury, was, is, and shall be to see You and You alone.

the attainment of the place where you shall find fulfillment. I do not mean bodily fulfillment, but you shall be able, by your mind, to attain the full measure of the incorporeal world; but it is not the world, but the air as it was before, but not the air, but an inexpressible receptacle, which they call the All,  and it is an utterly endless abyss, equally whole from every direction, from one part and from others; this All is filled with the divine divinity.

For they also are covered by the light of divine glory; they are enlightened, and they shine, and they revel in all these things. And they truly know as though by every certainty that their perfection shall be endless, and the progress of their glory shall be everlasting.


Not heaven:

I wonder where those who fall away from God stand, …These also shall certainly be within the All, but they shall be outside the divine light and certainly outside of God; for just like those who do not see when the sun shines, …they finish their lives outside the light,  they are separated from the sun by perception and contemplation; so also is the light of the Triune Divinity in the All, and in the middle of the light the sinners are enclosed in darkness, not seeing, not having any divine perception at all, but burning in their conscience,  and being condemned, they shall have unspeakable calamity, and an unutterable suffering unto eternity.

Hymn 1: Hymns of Divine Eros, SVS Press

Wednesday, February 28, 2024

What is Theosis? - Lenten series session 1


Below is a brief summary along with the video, sides and handouts for your reference and further reflection from the first session in our Lenten Series on Theosis and Saint Symeon the New Theologian. Share these lessons with friends and family

Spirit wisdom: We began this discussion exploring the concept of spiritual wisdom according to the teaching of Saint Paul in 1Cor 2:6-16 where he emphasizes to his followers in Corinth that his teaching required spiritual wisdom rather than worldly knowledge. It is through the work of the Holy Spirit that we can learn about the things of God. To know God he says we must have the mind of Christ, being united with Him, acting as if with His mind. This union is central to the idea of Theosis.  


His Image and Likeness: Theosis has its foundation in Genesis where we learn than we are created in the image of God and His likeness. We therefore are created to become like God, like Christ. This is our purpose in this life. Because Adam and Eve disobeyed God over a simple commandment they separated themselves from a union with God by pursuing their own desires instead of being obedient to Gods will. As a consequence they were expelled from Paradise for their perfection, taking on mortality along with the toils and tribulations of this life. Theosis is about our life long journey to return to the original nature of our Creation, united with Him. This is our aim along with the hope of eternal life reunited with Him in His Kingdom.


Incarnation: We next focused of the significance of the Incarnation of God. Through the birth of Jesus Christ, a new Adam, God initiated a profound transformation by uniting human nature with His divinity. This act paved the way for us to be born again by receiving the Holy Spirit, first through baptism, and then cultivating an awareness of His indwelling divine presence throughout our lives and through His Church..


Transfiguration: The Transfiguration of Christ was a powerful revelation of HIs divinity described as a bright uncreated light. This exposed the divine energies we too posses within with our Baptism,  We now have the ability to become like Him. All we need to do is to seek it and nurture a growth in our awareness of this reality. This is the role of the Church Christ stablished through the Apostles. Seeing the Church as more than an institution but as the mystical Body of Christ where we as His members now have all that is needed to grow toward Theosis. In His Church we have the holy sacraments and spiritual practices like daily prayer fasting, regular worship, reading of Holy Scripture and the Church fathers to help us overcome our sinful tendencies we inherited as a rest of the Fall of Adam and Eve.


Saint Paul, Peter and John: We experienced Saint Paul as a primary teacher of Theosis. He was one who experienced this unity in his life on earth. Also Saint Peter who says, “According as his divine power hath given unto us all things… by these ye might be partakers of the divine nature…” (Peter 1:3-4). and saint John, “We know that, when He shall appear, we shall see him as he is. And every man that has this hope in Him purifies himself, even as He is pure.” (1John 3:2-3).


Lifelong Journey: Simply put Theosis is an lifelong process of perfection in cooperation with God’s grace, His Holy Spirt, to become united with Him, aligning our will with His, developing a mind of Christ. This is our aim. This is what we should be seeking as we live our daily life. We have all that is necessary if we follow all the Church provides and teaches us. Then with the mind of Christ we will be able to do all He has commanded and to prepare us for our return to Paradise. This is its purpose.


More to Come: This session was an introduction. There is much more to come based on the teaching of St. Symeon the New Theologian. He writes simply, and directly based on his experience knowing God. He is one who has experienced that same divine light as displayed by Transfiguration of our Lord. His Hymns and discourses are incredible, easy to access and also relating everything to Scripture and the Tradition of the Church. He is not an innovator but a communicator of the deepest truths about our Christian life for salvation that has been taught from the earliest days of the Church.


Next: Next week we will make Theosis even more real by discussing the experiences of many saints as well as an introduction to the life and initial enlightenment of Saint Symeon. 


Resources: Below are the slides, video and handouts for this session and a link to a book on Theosis that you can download as a pdf. 


https://www.stgeorgegreenville.org/our-faith/theosis



Saturday, February 24, 2024

Self Defense and Loving Our Enemies


In Orthodox Christianity, the command to love your enemies, as taught by Jesus, is understood as a fundamental aspect of Christian life. It involves seeing the image of God in every person and showing love, compassion, and forgiveness, even to those who might wish harm upon you. This command challenges believers to transcend personal grievances and animosities, reflecting the unconditional love of God.

Regarding self-defense, the Orthodox Church generally accepts it when it is necessary to protect one's life or the lives of others from serious harm or death. However, this is always seen within the context of a last resort and with a spirit of sorrow over the necessity of violence. The use of force is to be proportionate and aimed at protecting rather than exacting revenge or causing unnecessary harm.

When facing difficult matters individuals are encouraged to seek guidance from their spiritual fathers in such ethical matters.  

Saturday, February 17, 2024

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."


Saturday, February 10, 2024

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