Overcoming Addiction

Repeated sins and compensations sought out in order to avoid being present, when repeated enough, become deeply rooted to the point that they take the heart captive so you cannot not do them. As we become aware of this condition and begin to struggle, it causes a lament to build in the heart like St. Paul: “The good I would do I do not and the evil I would not do that I do! Who will free me from this body of death?” (Rom. 7:19). Fortunately, God’s love is just the reverse of addiction. God refuses to take captive our freedom to resist him. God is without compulsion. At its most extreme, captivity to a passion seems all powerful and God utterly helpless, abandoning. Unavailable. We are alone with our suffering and the sea of human misery.

Freedom, on the other hand, is found in the mystery of Christ freely assuming human nature and the cross and when he seemed most vulnerable, most overpowered, he was actually opening up the possibility of humanity freely responding to God’s love. Choosing to turn and let ourselves be loved by God in the abandoned places and at the moments we feel most compulsively unable to and most unworthy of love is paradoxically the first step toward freedom to love. According to St. Isaac the Syrian, “nothing is stronger than despair, for it is then that we discover God’s strength and grace, not in comfort.”

(Stephen Muse, When Hearts Become Flame, p. 240)

Freedom: To Love as God Loves

A man is truly free when he exists as God exists; and this way of being is relational. In the words of Metropolitan John Zizioulas, it “is a way of relationship with the Word, with other people and with God, an event of communion, and that is why it cannot be realized as this achievement of an individual, but only as an ecclesial fact.” Communion makes beings “be” and freedom constitutes true being. True freedom does not lie in our ability to make choices – this only manifests the dilemma of necessity – but in our ability, by grace, to love as God does unconditionally, to overcome the fears, anxieties and limitations of our mortal biological existence, and to conquer death. (Alkiviadis C. Calivas, Essays in Theology and Liturgy, p. 78)

Vacation and Recreation

One might get the impression from the monastic tradition of the Church that the life of a Christian is all work and no play.  Yet, the monastic tradition is nothing if not brutally honest about what it means to be human – our limits, our foibles, our weaknesses.  So, it shouldn’t be surprising that even in the strict spiritual tradition of the desert fathers we find a story (in several variations) of the human need for rest and relaxation.  The stories of the desert fathers often contain humor in them, or the humor is obvious in the story.  Here is one story where Abba Antony realizes he and the monks are being observed by a layman who is scandalized to see the Abbot jesting with the monks.  The Abbot realizes he needs to soothe the ruffled feathers of the scandalized layman.

There was somebody in the desert hunting wild animals and he saw Abba Antony jesting with the brothers. The elder wanted to convince the hunter that he had to come down to the level  the brothers from time to time. He said to him: “Put an arrow to your bow and draw it.” He did so. He said to him: “Draw again,” and he drew. Again he said: “Draw.” The hunter said to him: “If I draw beyond its capacity my bow will break.”

Said the elder to him: “So is it too with the work of God. If we draw on the brothers beyond their capacity, they will quickly break. So it is necessary to come down to the level of the brothers from time to time.” The hunter was conscience-stricken when he heard this and went his way greatly benefitted by the elder. The brothers withdrew to their place strengthened. (Give Me a Word, pp. 33-34)

While we enter into our summer vacation season, we can appreciate the gift that God gives us to enjoy life, to recreate our hearts and minds.  While it is true we are to continue practicing our faith in every circumstance, we also are to pray, give thanks and rejoice as part of our Christian life (1 Thessalonians 5:16-18).  It is true that we cannot take a vacation from God, we still can take a vacation to renew our gratitude to our Creator.

Pentecost: The Fullness of the Feast of Feasts

34358291504_beaf717427_nIn the Creed which we recite at every Liturgy, we confess our belief that Jesus Christ became incarnate… for us [humans] and for our salvation.”  The Creed professes a belief that all that Christ did was for the salvation of all humans, not just for Christians or for the Orthodox.  We repeat this same line on feast days in the Orthodox Church  when at the final dismissal the priest blesses the congregation saying, “may He who for us (humans) and our salvation, Christ our true God…”   Orthodoxy is very clear that Christ Jesus did everything for the life of the world, for the salvation of all humans – for all who are created in God’s image and likeness, whether everyone believes that  or not.

This sense that everything is moving us toward this salvation is also clear in the Church’s celebration of PaschaAscensionPentecost.  All three events are for our salvation and necessary for our salvation.  In the resurrection, Christ unites even the dead to God, filling all things with Himself, even the place of the dead.  Christ raises the dead with Himself, and then ascends bodily into heaven, bringing our created nature into the Kingdom, into God’s presence.  Then Christ sends the Holy Spirit upon all flesh at Pentecost, restoring the Holy Spirit to humanity.  We are thus not saved just by the death of Christ on the cross, but by the continuous work of Christ who lifts us from Hades to Heaven.  Both the incarnate Word and the Holy Spirit restore humanity’s union with divinity.   We sing about all of this throughout the Pascha-Pentecost cycle of services.  On the Monday of the Holy Spirit, one hymn proclaims:

COME, O FAITHFUL, LET US CELEBRATE THE FEAST OF THE FIFTIETH DAY,
THE DAY WHICH CONCLUDES THE FEAST OF FEASTS;
THE DAY ON WHICH THE PRE-ORDAINED PROMISE IS FULFILLED!
THE DAY WHEN THE COMFORTER DESCENDS UPON THE EARTH IN TONGUES OF FIRE;
THE DAY OF THE DISCIPLES’ ENLIGHTENMENT!
THEY ARE REVEALED AS INITIATES OF HEAVENLY MYSTERIES,
FOR TRULY THE LIGHT OF THE COMFORTER HAS ILLUMINED THE WORLD!

4587898584_d0c96a04dc

Salvation, the restoration of human communion with God, fully occurs in all of the events of Pascha-Ascension-Pentecost and as we participate in these events through life in the Church, especially through baptism and the Eucharist.  In Christ, we are saved from sin and death and by the Holy Spirit we are enlivened and enlightened.  We are thus saved – restored to being fully human – by both the work of the Son/Word of God and the Holy Spirit.

With Pentecost we see a full restoration of what was lost by our sins.  In Genesis 6:3, the grieving Creator says of us humans, the focal point of His creation:

“My spirit shall not abide in man for ever, for he is flesh, but his days shall be a hundred and twenty years.”

God withdrew the Divine and Holy Spirit from us, and with this separation from God’s Spirit, death became part of our condition on earth.

With the coming of Christ, this ‘curse’ is lifted from us as John the Baptist bears witness:

The next day John the Baptist saw Jesus coming toward him, and said, “Behold, the Lamb of God, who takes away the sin of the world! This is he of whom I said, ‘After me comes a man who ranks before me, for he was before me.’ I myself did not know him; but for this I came baptizing with water, that he might be revealed to Israel.” And John bore witness, “I saw the Spirit descend as a dove from heaven, and it remained on him. I myself did not know him; but he who sent me to baptize with water said to me, ‘He on whom you see the Spirit descend and remain, this is he who baptizes with the Holy Spirit.’ And I have seen and have borne witness that this is the Son of God.”  (John 1:29-35)

34358295044_9bdb96aea2

In the incarnate Word of God, Jesus, the Holy Spirit also remains on a human, which was the sign for John the Baptist that Jesus is the Savior of the world.  At Pentecost, that Spirit which came to dwell in Jesus and remain on Him, comes to dwell on all humanity.  The curse from Genesis 6:3 is lifted, and humanity is restored to full communion with God.  The salvation of us humans is brought to completion in this complete cycle of incarnation, resurrection and the giving of the Holy Spirit to humanity.

8187081594_3f99fde7fb

 

 

 

 

The Salvation of the Body

This glory of the body, however, does not belong only to the End but is foreshadowed at various moments throughout salvation history. Before the fall the bodies of Adam and Eve shone with light in Paradise , and they were “covered with God’s glory in place of clothing” (Homilies 12:8).

Once they had fallen into sin, this robe of glory was taken away from them and they were left naked (cf. Genesis 3:7). Then at Moses’ descent from Mount Sinai, after the giving of the Law, the final restoration of our bodily glory was briefly anticipated when his face shone so brightly that he had to cover it with a veil (cf. Exodus 34:29–35): “He went up as a mere man; he descended, carrying God with him….The Word of God was his food and he had a glory shining on his countenance” (H. 12:14). A far more significant foretaste of the eschatological glory came at Christ’s own transfiguration: “As the body of the Lord was glorified when he climbed the mount and was transfigured into the divine glory and into infinite light, so also the bodies of the saints are glorified and shine like lightning” (H. 15:38). What happened then to the Savior will happen to all true Christians in the age to come.

In so far as anyone, through faith and zeal, has been deemed worthy to receive the Holy Spirit, to that degree his body also will be glorified in that day. What the soul now stores up within shall then be revealed as a treasure and displayed externally in the body…. The glory of the Holy Spirit rises up from within, covering and warming the bodies of the saints. This is the glory they interiorly had before, hidden in their souls. For what they now have, that same then pours out externally into the body (H. 5:8–9).

(Kallistos Ware, from Pseudo-Macarius: The Fifty Spiritual Homilies and the Great Letter, p. XVI-XV)

I Am the Prodigal Child

God, be merciful to me the sinner.” (Luke 18:13)

“I am the prodigal son every time I search for unconditional love where it cannot be found. Why do I keep ignoring the place of true love and persist in looking for it elsewhere? Why do I keep leaving home where I am called a child of God, the Beloved of my Father? I am constantly surprised at how I keep taking the gifts God has given me – my health, my intellectual and emotional gifts – and keep using them to impress people, receive affirmation and praise, and compete for rewards, instead of developing them for the glory of God. Yes, I often carry them off to a “distant country” and put them in the service of an exploiting world that does not know their true value.

The expulsion of Adam & Eve from Paradise.

It’s almost as if I want to prove to myself and to my world that I do not need God’s love, that I can make a life on my own, that I want to be fully independent. Beneath it all is the great rebellion, the radical “No” to the Father’s love, the unspoken curse: “I wish you were dead.” The prodigal son’s “No” reflects Adam’s original rebellion: his rejection of the God in whose love we are created and by whose love we are sustained. It is the rebellion that places me outside the garden, out of reach of the tree of life. It is the rebellion that makes me dissipate myself in a ‘distant country.’”

(Henri J.M. Nouwen, The Return of the Prodigal Son, p. 43)

 

What is Sin?

The essence of sin consists not in the infringement of ethical standards but in a falling away from the eternal Divine life for which man was created and to which, by his very nature, he is called.

Sin is committed first of all in the secret depths of the human spirit but its consequences involve the individual as a whole. A sin will reflect on a man’s psychological and physical condition, on his outward appearance, on his personal destiny. Sin will, inevitably, pass beyond the boundaries of the sinner’s individual life, to burden all humanity and thus affect the fate of the whole world. The sin of our forefather Adam was not the only sin of cosmic significance. Every sin, manifest or secret, committed by each one of us affects the rest of the universe.”

(St. Silouan the Athonite, p. 31)

Salvation: Being Made Whole and Human

Then it happened, as He was coming near Jericho, that a certain blind man sat by the road begging. And hearing a multitude passing by, he asked what it meant. So they told him that Jesus of Nazareth was passing by. And he cried out, saying, “Jesus, Son of David, have mercy on me!”

Then those who went before warned him that he should be quiet; but he cried out all the more, “Son of David, have mercy on me!” So Jesus stood still and commanded him to be brought to Him. And when he had come near, He asked him, saying, “What do you want Me to do for you?” He said, “Lord, that I may receive my sight.” Then Jesus said to him, “Receive your sight; your faith has made you well.” And immediately he received his sight, and followed Him, glorifying God. And all the people, when they saw it, gave praise to God.   (Luke 18:35-43)

Orthodox theologian Vigen Guroian comments:

Soteria is the Greek New Testament word often translated as “save.” It is a derivative of the verb sozo, which means “to heal:” The Latin equivalents are salvare (to heal) and salvus (made whole or restored to integrity). Thus, the words for salvation in New Testament Greek and in Latin denote therapy and healing. The Gospel writers take advantage of this denotative meaning when they record Jesus’ healing miracles.   An example is St. Mark’s story of Bartimaeus the blind beggar (Mark 10:46-52), who enthusiastically chases after Jesus on the road from Jericho, boldly addresses Jesus by the Messianic title “Son of David” and earnestly beseeches Jesus to restore his sight.

The New Jerusalem Bible renders Jesus’ answer to Bartimaeus as “Go; your faith has saved you:” The Revised English Bible translates this as “Go; your faith has healed you:‘ while the Revised Standard Version reads, “Go your way; your faith has made you well.”    All three of these modern translations are “accurate:”  But not one alone captures the complete meaning of the passage. The healing miracles certainly concern physical cure; but they are not limited to physical cure. All four of the Gospels emphasize that Jesus’ acts of physical healing are charged with spiritual and eschatological significance as well.

(The Melody of Faith: Theology in an Orthodox Key, Kindle Loc. 544-51)

Racism, Prejudice and the Good Samaritan

6337807749_ca52274c62

“Orthodoxy condemns in an irrevocable manner the inhuman system of racial discrimination and the sacrilegious affirmation whereby such systems claim to be an in agreement with Christian ideals. When asked “who is my neighbor?”, Christ answered with the parable of the Good Samaritan. Thus, He taught us to demolish all barriers of enmity and prejudice. Orthodoxy confesses that each human being – independently of color, religion, race, nationality or language – is a bearer of the image of God, is our brother or sister, an equal member of the human family.”  (from The 1986 Chambesy statement, found in For the Peace from Above, p. 82)  

See also my post Feeling the Sting of the Good Samaritan Parable

To Be Human Is To Be Like God

We can begin to expand on this by looking at what it means to say humanity is created in the “image of God” (Gen. 1:26-27; 9:6), a metaphor that is scarce in Scripture but that has come to play a huge part in Christian discussions of the uniqueness of human beings. “Then God said, ‘Let us make humankind in our image’” (Gen. 1:26). Today there is fairly widespread agreement that, as used in Genesis at least, image does not refer to a possession or endowment (like mind, reason, free will) but is a relational term. That is, it makes no sense without considering our relation to God – as God’s unique “counterpart” or covenant partner (we can know and love God in return) – and because of that, to other creatures, human and nonhuman, animate and inanimate.

Crucial also is the notion of representation: as God’s counterparts, human beings are God’s earthly representatives, his vice-regents, in the way that an ancient monarch was seen to represent a god or a physical image to represent a king. Bound up with this is the idea of resemblance or similarity: as God’s partners, humans are in some sense like God (hence the pairing of image with likeness). In short, to say that we are created in God’s image is to say that we are created as God’s unique counterparts and hence God’s representatives on earth, embodying, as creatures and alongside other creatures, the action and presence of God in and to the word.”

(Jeremy S. Begbie, Resounding Truth, p. 202)