The grace of the Holy Spirit which is given mystically to every Christian when he is baptized acts and is manifested in proportion to our obedience to the commandments of the Lord. That is, if a Christian obeys the commandments of the Lord more, grace acts with him more, while if he obeys them less, grace acts within him less. Just as a spark, when covered in the ashes of fire becomes increasingly manifest as one removes the ashes, and the more fire wood you put the more the fire burns, so the grace that has been given to every Christian through Holy Baptism is hidden in the heart and covered up by the passions and sins, and the more a man acts in accordance with the commandments of Christ, the more he is cleansed of the passions and the more the fire of Divine grace lights in his heart, illumines and deifies him.
Monday, April 27, 2015
Sunday, April 26, 2015
Wednesday, April 22, 2015
Fr. Ilya Gotlinsky is preparing to take a group of pilgrims on tour in Russia from July 26 – August 8. The tour will visit Moscow, St. Petersburg, Pskov, Novgorod and Valaam. Fr. Ilya routinely leads Orthodox tours, so this is an unique way to visit Orthodox holy places with a well-informed guide. Learn about this wonderful Orthodox tour to Holy Russia here: http://orthodoxtours.com/our-tours/136-2015-the-best-of-russia.html
A couple Ortho Thought readers are participating this time ‘round and I thought I’d let you know that. And not only that, but there is a lady going on this tour who is hoping for a roommate. So, if you’re a single woman who wants to participate in this tour, here is an opportunity for you to room with someone of like mind and faith. Please contact Fr. Ilya for further details.
God bless you, dear readers. I am hopeful that someday I can join you on such a tour, along with my sweet daughter, who is Russian born.
Your sister in Christ,
Our Lord Jesus Christ, instructing His disciples and apostles, imbued in them the necessity of observing purity of heart and thought. From the thought and from the heart proceed our sinful impulses: "But those things which proceed out of the mouth come forth from the heart," says the Saviour; "and they defile the man. For out of the heart proceed evil thoughts, murders, adulteries, fornications, thefts, false witnesses, blasphemies," (Matt. 15:18-19).
The Saviour pointed to this farther with the following words:
"Ye have heard that it was said by them of old time, Thou shalt not commit adultery; But I say unto you, that whosoever looketh on a woman to lust after her hath committed adultery with her already in his heart" (Matt. 27-28). This law of the psycho-political nature of man is well-known to contemporary perverters, who are consciously striving to corrupt our youth. We remember how in Russia those who prepared the revolution, and then the communists, began the spiritual weakening of that nation by imbuing the youth with shamelessness and depravity. Special circles were organized for this, which spread contempt for the ordinary laws of morality. Such propagation of "free morals" which surrounds us now more than ever, is frequently being spread even among school age children.
In our days, as in pre-revolutionary times in Russia, this propagation has the definite goal of corrupting contemporary society. This is an old method. History is filled with examples of nations which perished from the spread of depravity; The Lord turned Sodom and Gomorrah. Babylon fell. The Roman Empire perished. The free West could be subjected to this same corruption... What do we see in the life which surrounds us? Indecency and shamelessness in clothing; shameless kissing and embracing on the streets and in public places; shameless advertisements, filthy pornographic literature... All of this dissoluteness
and perversion pours into life in an immense wave. Truly, there is no less shamelessness now, if not more, than in pagan times when the Holy Apostles and their successors had to exhort Christians with especial zeal in the observance of modesty.
Man's nature is such that the sins of the flesh, the active role belongs on the one hand to the male sex, while on the other, the temptation comes from women. Because of this, Christian cultures everywhere established customs which helped the preservation of good morals, as well as modest dress for women, so that the exposure of the latter should not evoke sinful thoughts and tempting inclinations in anyone. The more elevated the spiritual culture, the more modest was the dress of the women.
Modesty in dress is our first line of defense. It must guard the purity of women and keep men from the temptation of sinful desires. Meanwhile, the evocation of precisely these feelings characterizes contemporary fashion.
What was peculiar before to a fallen woman, who, in plying her base trade, dressed provocatively with the goal of evoking sensuality in men, is now becoming the mode and norm for young women who are often unconscious of the meaning and consequences of this fashion which enslaves them. We know that the fight against sin which surrounds us on all sides is not an easy matter. The path of salvation is made narrower in proportion to the intensification in the world of evil and apostasy. But the ancient pagan world which surrounded the handful of the first Christians was no less corrupt. These latter, however,
did not accede to the temptations of the pagan modes, even as some now do not accede to
The Holy Apostle Paul in his epistle to the Philippians wrote that they shone as lights in the midst of a crooked and perverse nation (Phil. 2:15). A lofty spiritual disposition and irreproachably clean, strictly, chaste life; these were the characteristic traits of the Philippian Christians, for which the Apostle Paul praised them. We live in later times; nineteen centuries separate us from those days in which the Apostle Paul wrote his epistles. But now, just as the Christians of the first centuries, we are encircled by an environment full of shamelessness and perversion. May the high and holy example of the ancient
Christians teach us to be as steadfast and firm in the observance of the laws of Christian morals, and not accede to the temptations which surround us.
The moral character and moral value of man's personality depends most of all on the direction and strength of the will. Of course, everyone understands that for a Christian it is necessary to have first, a strong and decisive will, and second, a will which is firmly directed toward the good of his neighbor, toward the side of good and not evil. How is one to develop a strong will? The answer is simple: above all through the exercise of the will. To do this, as with bodily exercise, it is necessary to begin slowly, little by little. However, having begun to exercise one's will in anything (e.g., in a constant struggle with one's sinful habits or whims) this work on oneself must never cease. Moreover, a Christian who wishes to strengthen his will, his character, must from the very beginning avoid all dissipation, disorder and
inconsistency of behavior. Otherwise, he will be a person without character, unreliable, a reed shaking in the wind, as we read in Holy Scripture.
Discipline is necessary for every one of us. It has such vital significance that without it, a correct, normal order and success in our endeavors is impossible. This is of primary importance in the ilk of each individual; for inner self-discipline takes the place here of external school or military discipline. Man must place himself in definite frameworks, having created definite conditions and an order of life, and he must not depart from this.
Let us note this, too: man's habits are of great significance in the matter of strengthening the will. Bad, sinful habits are a great obstacle for a Christian moral life. On the other hand, good habits are a valuable acquisition for the soul and, therefore, man must teach himself much good so that what is good becomes his own—habitual. This is especially important in the early years, when a man's character takes shape. It is not in vain that we say that the second half of man's earthly life is formed from habits acquired in the first half.
Probably no one would argue against the need for a strong will. In life we meet people with varying degrees of strength of will. It often happens that a person who is very gifted, talented, with a strong mind and a profoundly good heart, turns out to be weak willed and cannot carry out his plans in life, no matter how good and valuable they might be. On the other hand, a less talented person who is stronger in character and has great strength of will, this person often succeeds in life.
What is more important than strength of will is its direction: does it act for good or evil? A well intentioned but weak-willed person is seldom of great use to society; while a person with a strong will bent on evil is very dangerous. From this it is clear how very important are those principles, those basic foundations and rules by which man's will is guided.
What is the source from which man's will can draw suitable principles of guidance? For a non-believer, an answer to this is extremely difficult and essentially impossible. Are they to be drawn from science? In the first place, science is interested primarily in questions of knowledge and not morals, and secondly, it does not contain anything solid and constant in principles because it is constantly changing. From philosophy? Philosophy teaches about the relativity of its truths and does not claim their unconditional authority. From practical life? Even less. This life itself is in need of positive principles which can remove from it unruly and unprincipled conditions. But while the answer to the present question is so difficult
for non-believers, for a believing Christian the answer is simple and clear. The source of good principles is God's will, and this is revealed to us in the Saviour's teaching, in His Holy Gospel. It alone has an unconditional, steadfast authority in this regard; and it alone teaches us self-sacrifice and Christian freedom, Christian equality and brotherhood (a concept stolen by those outside the Faith). The Lord Himself said of true Christians, "Not everyone who says to Me, Lord, Lord, will enter the kingdom of heaven, but he who does the will of My Father" (Matt. 7:21).
From Orthodox Heritage (Vol. 3, Issue 7), p. 3-4.
It is self-evident, however, that sincere Christians who are Roman Catholics, or Lutherans, or members of other non-Orthodox confessions, cannot be termed renegades or heretics—i.e., those who knowingly pervert the truth...They have been born and raised and are living according to the creed which they have inherited, just as do the majority of you who are Orthodox; in their lives there has not been a moment of personal and conscious renunciation of Orthodoxy. The Lord, "Who will have all men to be saved," (I Tim. 2:4) and "Who enlightens every man born into the world," (Jn. 1.43), undoubtedly is leading them also towards salvation In His own way. St. Philaret of New York
Tuesday, April 21, 2015
by Blessed Fr. Seraphim Rose
A few years before he died, Fr. Seraphim received a letter from an African-American woman who, as a catechumen learning about Orthodoxy, was struggling to understand the uncharitable attitude that some Orthodox Christians showed to those outside the Church, an attitude which reminded her of how her own people had been treated. “I am deeply troubled,” this woman wrote, “as to how Orthodoxy views what the world would call Western Christians, i.e., Protestants and Roman Catholics. I have read many articles by many Orthodox writers, and a few use words like ‘Papists,’ etc., which I find deeply disturbing and quite offensive. I find them offensive because as a person of a race which has been subjected to much name-calling I despise and do not wish to adopt the habit of name-calling myself. Even ‘heretic’ disturbs me….
“Where do I stand with my friends and relatives? They do not know about Orthodoxy or they do not understand it. Yet they believe in and worship Christ.… Am I to treat my friends and relatives as if they have no God, no Christ?… Or can I call them Christians, but just ones who do not know the true Church?
“When I ask this question, I cannot help but think of St. Innocent of Alaska as he visited the Franciscan monasteries in California. He remained thoroughly Orthodox yet he treated the priests he met there with kindness and charity and not name-calling. This, I hope, is what Orthodoxy says about how one should treat other Christians.”
This woman’s quandary was actually fairly common to people coming into the Orthodox Faith. Now nearing the end of his short life and having thrown off his youthful bitterness, Fr. Seraphim answered as follows:
I was happy to receive your letter—happy not because you are confused about the question that troubles you, but because your attitude reveals that in the truth of Orthodoxy to which you are drawn you wish to find room also for a loving, compassionate attitude to those outside the Orthodox Faith. I firmly believe that this is indeed what Orthodoxy teaches….
I will set forth briefly what I believe to be the Orthodox attitude towards non-Orthodox Christians.
1. Orthodoxy is the Church founded by Christ for the salvation of mankind, and therefore we should guard with our life the purity of its teaching and our own faithfulness to it. In the Orthodox Church alone is grace given through the sacraments (most other churches don’t even claim to have sacraments in any serious sense). The Orthodox Church alone is the Body of Christ, and if salvation is difficult enough within the Orthodox Church, how much more difficult must it be outside the Church!
2. However, it is not for us to define the state of those who are outside the Orthodox Church. If God wishes to grant salvation to some who are Christians in the best way they know, but without ever knowing the Orthodox Church—that is up to Him, not us. But when He does this, it is outside the normal way that He established for salvation—which is in the Church, as a part of the Body of Christ. I myself can accept the experience of Protestants being ‘born-again’ in Christ; I have met people who have changed their lives entirely through meeting Christ, and I cannot deny their experience just because they are not Orthodox. I call these people “subjective” or “beginning” Christians. But until they are united to the Orthodox Church they cannot have the fullness of Christianity, they cannot be objectively Christian as belonging to the Body of Christ and receiving the grace of the sacraments. I think this is why there are so many sects among them—they begin the Christian life with a genuine conversion to Christ, but they cannot continue the Christian life in the right way until they are united to the Orthodox Church, and they therefore substitute their own opinions and subjective experiences for the Church’s teaching and sacraments.
About those Christians who are outside the Orthodox Church, therefore, I would say: they do not yet have the full truth—perhaps it just hasn’t been revealed to them yet, or perhaps it is our fault for not living and teaching the Orthodox Faith in a way they can understand. With such people we cannot be one in the Faith, but there is no reason why we should regard them as totally estranged or as equal to pagans (although we should not be hostile to pagans either—they also haven’t yet seen the truth!). It is true that many of the non-Orthodox hymns contain a teaching or at least an emphasis that is wrong—especially the idea that when one is “saved” he does not need to do anything more because Christ has done it all. This idea prevents people from seeing the truth of Orthodoxy which emphasizes the idea of struggling for one’s salvation even after Christ has given it to us, as St. Paul says: Work out your own salvation with fear and trembling [Phil. 2:12]. But almost all of the religious Christmas carols are all right, and they are sung by Orthodox Christians in America (some of them in even the strictest monasteries!).
The word “heretic” is indeed used too frequently nowadays. It has a definite meaning and function, to distinguish new teachings from the Orthodox teaching; but few of the non-Orthodox Christians today are consciously “heretics,” and it really does no good to call them that.
In the end, I think, Fr. Dimitry Dudko’s attitude is the correct one: We should view the non-Orthodox as people to whom Orthodoxy has not yet been revealed, as people who are potentially Orthodox (if only we ourselves would give them a better example!). There is no reason why we cannot call them Christians and be on good terms with them, recognize that we have at least our faith in Christ in common, and live in peace especially with our own families. St. Innocent’s attitude to the Roman Catholics in California is a good example for us. A harsh, polemical attitude is called for only when the non-Orthodox are trying to take away our flocks or change our teaching.…
As for prejudices—these belong to people, not the Church. Orthodoxy does not require you to accept any prejudices or opinions about other races, nations, etc.
Monday, April 20, 2015
Without application of strength one cannot make a step; the application of strength requires effort, and effort requires patience. Be patient in the sure hope that your labors will be rewarded in the end. Patience crowns everything and gives to everything support and strength.