THE WITNESS OF A LIVING GOD Part IV a

My beloved brothers and sisters in Christ Our Only True Lord, God, and Savior,

CHRIST IS IN OUR MIDST! HE WAS, IS, AND EVER SHALL BE.

THE WITNESS OF A LIVING GOD [Part IV a]

The mind of our present age is anthropocentric (human-centered). It is thus neither eucharistic, nor liturgical, nor sacrificial. It is not characterized by love of God or of brother, but only by a tenderness FOR ONE’S SELF. Our whole civilization is built upon SELF-LOVE. It is natural, if Christians are influenced by this prevailing anthropocentricity, that they will live in a divided manner as a result. Sometimes they might behave ‘religiously,’ (while they are attending Church services), but at other times (outside the Church building), they ACT AS IF THEY WERE INDIFFERENT TO THE Faith. RELIGIOSITY itself, the manner of Christian piety, DEPARTS FROM THE TRADITIONAL CHURCHLY AND ORTHODOX WAY. IT BECOMES INSTEAD INDIVIDUALISTIC. Sentimentality replaces sobriety. The liturgical life and worship of the Church are seen as something good but as of SECONDARY IMPORTANCE. We come no longer to perceive that — OUTSIDE the Liturgy and the Church’s worship — the world is incapable of being unified and transfigured IN NEWNESS OF LIFE. We attempt to replace the activity of God in the Church and her liturgical life WITH OUR OWN ACTIVITY ON BEHALF OF THE WORLD, WHETHER THROUGH SOCIAL ACTION OR VIA POLITICAL STRUGGLE. We try to make the Church an instrument for helping and improving the world, when in fact IT IS FOR THE WORLD TO BECOME CHURCH, TO BE GRAFTED INTO THE BODY OF CHRIST, TO DIE AND SO TO BE RAISED UP.

We may be sure that behind this state of affairs lies our wish to be accepted by our secularized society. The latter does accept, even applauds people of the Church, when they work according TO THE WORLD’S AGENDA — INSTEAD OF THE CHURCH’S.

WESTERN HUMANISM has altered the perception of many Orthodox people. So much is this so that we are no longer sensitive to the spiritual tradition of our God-bearing Holy Fathers, OF MONASTICISM, ICONOGRAPHY, TRADITIONAL CHANT, THE LIVES OF THE SAINTS, ARCHITECTURE, THE CONCILIAR LITURGY OF THE CHURCH’S BODY, THE HOLY CANONS, THE TEACHINGS, AND THE TRUE PIETY OF ORTHODOXY. In this way, though, neither we nor the surrounding world are ‘made Church.’ Neither of us is saved: "What is not assumed is not healed." We remain scattered, and neither we nor the surrounding world live united in Christ. WE DO NOT KNOW HIM WITHIN OURSELVES.

By God’s grace however, the CHRISTOCENTRIC (CHRIST-CENTERED) TRADITION OF THE CHURCH AS LIFE AND WAY OF LIFE IS PRESERVED AMONG THE MONKS. The heart of the Tradition IS THE HOLY TRINITY IN CHRIST. The purpose of the Tradition IS UNION WITH GOD. All of life is referred to and RE-CREATED IN GOD.

The Divine Liturgy is celebrated daily. WORSHIP OCCUPIES THE FIRST PLACE. Work, duties, eating, hospitality — all begin from and return to the Holy Eucharist. Everything becomes EUCHARIST. The location of the monastery Church in the physical center of the compound, and the ordering of all the buildings AROUND THE ALTAR, REVEAL THIS FACT. The monk remains IN CONTINUOUS UNION WITH THE LORD THROUGH HIS UNCEASING PRACTICE OF THE JESUS PRAYER: "LORD JESUS CHRIST, HAVE MERCY ON ME A SINNER." Thus UNITES THE FACULTIES OF HIS SOUL, SO THAT EVEN AT WORK HE STRUGGLES TO PRAY THAT: "CHRIST MIGHT BE ALL IN ALL." As Saint Symeon of Thessaloniki writes: "FOR HE IS A CHRISTIAN WHO IS WHOLLY WITH CHRIST, THINKING ABOUT CHRIST…AND IN RELATION TO CHRIST STUDYING, CARING, LIVING, AND BEING MOVED TO ACT. HE BREATHES ONLY CHRIST, AND CARRIES HIM ABOUT WITH HIMSELF, NEITHER HAVING NOR DESIRING ANYTHING SAVE CHRIST. AS DID THE APOSTLE PAUL, HE HOLDS CHRIST ALONE AS HIS REWARD, CHRIST IS TO HIM THE PEARL OF GREAT PRICE, HIS GREAT TREASURE AND LIFE AND LIGHT, HIS SWEETNESS AND KINGDOM EVERLASTING." (Saint Sy;meon of Thessaloniki)

Should one find himself on the Holy Mountain of Athos, he would discover a new way of perceiving; a whole different world with different standards, different goals belonging to another kingdom — indeed, to the Kingdom which is to come. We say that he shares in and tastes the Kingdom. At this point he becomes aware that the anthropocentric standards and goals of the world CANNOT BE SALVIFIC — CANNOT SAVE. He senses the necessity of conforming his own life to the standards of Athos, standards which are none other than the CHRISTOCENTRIC STANDARDS OF ORTHODOXY. It is in this fashion that the lives of many pilgrims to Athos have been changed. After their pilgrimages they begin to practice a Christianity which is more Churchly, more traditional — MORE ORTHODOX — than before.

The same people also uncover the meaning of many of the Church’s rules and traditions, which previously they had ignored or been ignorant of: OF LITURGICAL LIFE, OF FASTING, VIGIL, PRAYER OF THE HEART, AND OF STILLNESS AS THE PRECONDITION OF PRAYER. Certainly, Christians IN THE WORLD CANNOT LIVE PRECISELY AS MONKS. They can however, LIVE IN ACCORDANCE WITH THE SPIRIT AND STANDARDS OF MONASTIC LIFE. This will aid them greatly IN PRESERVING THEIR OWN INNER UNITY AND BALANCE WHILE LIVING IN A TROUBLED AND ANXIOUS WORLD. [The Eros of Repentance]

(To be continued)

___________
"Glory Be To GOD
For
All Things!"
– Saint John Chrysostomos
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With sincere agape in His Divine and Glorious Diakonia (Ministry),
The sinner and unworthy servant of God
+ Father George