Soul Exercise

Pray, pray, pray to develop soul muscles—to bring peace to your inner life, and open your heart to the life of God.

When I fail to pray, my spirit becomes flaccid, my mind grows restless and I cannot discern—I lose understanding, and my spirit grows anxious, seeking every form of distraction. I become lost in a world of my own creation, convinced that God is no longer present.

Prayer is the exercise that makes us lighter, and burns away our life in the flesh—but it is painful. How difficult it is to stand fast in prayer while we experience all manner of discomfort: distractions, boredom, unpleasant sensations of soul and body, unsettled emotions, memories, doubts, regrets, shame, despair, sorrow and fears—but this is the doorway to prayer. We are just warming up, stretching our spiritual muscles, and preparing ourselves for the real activity of prayer—relationship with God.

In this life we tend to tie ourselves into knots. Prayer is the necessary unraveling of these knots. As we warm up to prayer, these knots release—this will initially be painful. Because we have contorted our spirits in avoidance of God; we must make straight what we have made crooked, so that we can see Him clearly again, and understand the truth of ourselves in relation to Him, turning away from the deceptive allure of a life separated from Him.

Pray, pray, pray with words until you no longer need them. Pray the Lord’s Prayer. Pray the Jesus Prayer. Pray the many other prayers written for our benefit. Pray with hope before every activity, and again with thanks for everything that has transpired. Pray continually and make your soul a house of prayer.

Pray in spirit and in truth when the words become distractions. Pray in a quiet and private place. In stillness and silence make your home through prayer, so that God will abide there with you.

Pray until you lose yourself, and find yourself at the feet of God, then listen to His voice. Pray with tears, if you are able, and turn your heart to God.

Don’t be discouraged. If you stop prayer, start again. If you haven’t prayed for years, start today. If you’ve never prayed, start today. Grow strong in prayer through repetition and perseverance. Build endurance through habit.

Discover the sweetness and beauty wrapped within prayer—a fragrance of joy and peace that will permeate your life.

 

~FS

Keep Thy Mind in Hell, and Despair Not

How might we approach assisting others who are suffering, in ways that are empathetic but not pitying, as their servant and not their savior—in ways that are healthy—while at the same time developing our own spiritual foundation from which to serve? St. Silouan presents a powerful paradigm for life, which can assist us in accomplishing all of these goals.

He tells us to “keep thy mind in hell, and despair not.” Contained in this is a constant awareness of our sinfulness and fallen state, yet also at the same time a trust and faithfulness in God’s supreme love for us. The former provides many spiritual benefits in our spiritual formation while the latter draws us ever closer in relationship with God through faith and hope.

How does this work? Archimandrite Sophrony explains it in this way: “Spiritual pain is the source of the energy needed to resist the pull of earthly attractions for the sake of that other divine and eternal world (Sophrony Wisdom 7).” It is a way to conquer sin within us (11), a way to resist the passions, especially pride and vanity, and to learn humility. Additionally, it can help us shift our vision from what is earthly and temporal to what is heavenly and eternal. Our “approach to the divine mysteries lies through the humility and the kind of kenosis that we see in Christ… (7).” And ultimately it is Christ who we emulate when we keep our minds in hell but despair not, much in the same way that He emptied himself, crying tears of blood when he prayed in Gethsemane, and when he suffered on the cross and descended into hell before rising again.

By this practice we keep our mind in focused awareness of our sinfulness in the face of God and this protects us and keeps us from the deceptions of pride and vanity. If we can consciously and intentionally accuse ourselves of our sin we nullify the accusations that come from others, destroying the power that sin has over us, and restoring our freedom in Christ. We see our enslavement to the passions in contrast to the holiness of God and this brings us to a state of terminal humility—a humility that is our end, or telos as human beings, and a humility which casts out the passions, killing them and leading us to true life.

In a way, this concept is like mindfulness of death in its effect; as a method which keeps our mind and heart in the house of mourning, where we are told wisdom is to be found, rather than in the house of mirth, which could be equated to all of the ‘worldly’ pursuits. All of the spiritual benefits which derive from this practice, but in particular humility, engender in us a peacefulness, and a love for others that can be healing.

It is difficult, perhaps impossible to look and see the hell that exists around us, and within us, due to sin, without feeling tempted to despair, and perhaps even succumbing to this temptation. However, it is not inevitable that we feel despair at this, because God is love and He loves us, and He desires that we know Him and know His profound love for us (cf. Archim. Sophrony, St. Silouan, 194). We learn of His love by faith and hope, through the action of grace in the Holy Spirit and by our actions of obedience to God. In particular, by the action of “keeping our mind in hell, and despairing not” we can work away at our pride in order to manifest an attitude of humility, which allows us to approach and know God and His love for us, further protecting us from falling into despair in the face of the world’s suffering. And as we attain this state we can share it with others to assist them also in resisting the temptation of despair.

Furthermore, St. Silouan describes this power of grace which helps us avoid falling into despair as we keep our mind focused on the abyss, he states: “When we properly condemn ourselves to eternal infamy and in agony descend into the pit, of a sudden some strength from above will lift our spirit to the heights (Sakharov 104).” This grace of God strips us bare, shows us our spiritual poverty but also gives us courage to overcome ourselves and see ourselves as God sees us (Archim. Zacharias, Enlargement of the Heart, 74).”

Finally, “by descending into hell, we do nothing other than follow the trail of the Lord Himself. However, the way of the Lord leads to life, and for this reason we should not despair (Archim. Zacharias, Christ Our Way & Our Life, 268).” We can hope in this because it is the way of Christ—strength in weakness, victory over death by His death, descent into hell leading to eternal life.

This is the life opposed to self-exaltation, like the path that infamous angel took before he was cast to the depths. Instead, this is the reversal of his path, this one empties us of pride, leading us first into the depths so that we can be raised up again, and along the way gain humility and other spiritual gifts which allow us to walk alongside those who suffer, not seeing ourselves as saviors or heroes but as simple servants doing what is expected of us for the love of God and our neighbor.

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Archimandrite Sophrony. Wisdom from Mount Athos: The Writings of Staretz Silouan, 1866-1938. St. Vladimir’s Seminary Press. 1974.

Archimandrite Sophrony, St Silouan The Athonite. St. Vladimir’s Seminary Press. 1991.

Archimandrite Zacharias. The Enlargement of The Heart: ‘Be Ye Also Enlarged’ in the Theology of Saint Silouan the Athonite and Elder Sophrony of Essex. St. Vladimir’s Seminary Press. 2013.

Archimandrite Zacharias. Christ, Our Way and Our Life. St Tikhon’s Monastery Press. 2003.

Nicholas V Sakharov. I Love, Therefore I Am: The Theological Legacy of Archimandrite Sophrony. St. Vladimir’s Seminary Press. 2002.

 

~FS

Jesus Saves

I have always very much wanted that any understanding I have, be rooted in experience, so that my understanding isn’t merely concepts held within my mind, like words from a book, but that it also infuses my whole being, so that my understanding is empirical and ontological knowledge—somehow living and alive within me.

So when I saw a man holding a sign this morning which said: “Jesus Saves” I considered for a long while what this really means. If I were to hold up a sign that said this, what would I mean by it? If someone asked me what I meant by holding up this sign, what would I say, how exactly would I follow up this statement that ‘Jesus Saves’? With what explanation would I try to explain it, one that reaches the empirical and ontological dimension of our understanding? Could I even do this?

If I were dead, I expect I should have a more complete experiential understanding of salvation in Jesus, but I’m not yet dead. Though if I were, I wouldn’t be able to explain it to anyone here anyway. So what does this mean, and how can it be known, here and now, that ‘Jesus Saves’?

I believe that ‘Jesus Saves’ means the freedom to resist and overcome our bad habits, sins, and our acts and thoughts of un-love in all their forms; and it means the peace of forgiveness when we are unable to do so, and forgiveness of others when they also are unable.

I believe that ‘Jesus Saves’ is the end of fear of my neighbor, of every neighbor, and of every other person, and the beginning of love for all of creation, even those who hurt me or have hurt me. It yields within us the courage to be, to live, and to give of ourselves sacrificially; Jesus gives us the courage and the freedom to live our lives for others and not solely for ourselves.

Jesus Saves me from myself, and gives me freedom to live for Him. And this means that I can live in patience and acceptance of all things, at peace and in joy, enduring the pains and difficulties of this life with gentleness and equanimity.

He saves us from the hell that we create for ourselves; He saves us from earthly hell which is easy to perceive, and then from eternal hell which we cannot perceive as yet.

 

~FS

The Kingdom of Heaven Belongs to Such as These

It is often, typically the case that human nature sees suffering and adversity from a narrow, self-oriented point of view, as something abhorrent and devoid of meaning or purpose. Our epistemological perspective on suffering and adversity is often viewed through a hedonistic lens as something which gets in the way of our pleasure, our goals, and our very life. However, if we can learn to see suffering/adversity from a wider perspective, from a Christological point of view, following in the footsteps of the incarnate Christ, as spiritual children trusting, humble and obedient to our loving God and father, then we can begin to frame the idea of suffering or adversity in a more true and meaningful way—a way that can lead us into a deeper relationship with God and open to us the very doors of heaven.

By growing in these virtues (i.e. trust, humility and obedience) we can grow “in godliness and in conformity to the imago Dei (Guroian 146), because it is sin that diminishes the image of God within us, but it is virtue that enhances the image and allows us to know God and His Kingdom (Guroian 147). As St Silouan says, “to be with the Lord, we must be like Him, or like little children, lowly and meek (Archim. Sophrony 24).” As a living example of childlike simplicity in the face of suffering, St Silouan shows us how to accept the outcome of our prayers to God in the midst of suffering when he asks God for healing (i.e. fishbone and headaches) and then discerns the meaning of his suffering from the facts of whether or not God heals him in response to his prayers. As St Silouan says: “my soul submitted to God, and now I accept every affliction that befalls me (Archim. Sophrony 68).”

It is our sinful or passion-filled state which makes it impossible for us to understand, or to trust in God’s will and timing. “Because of sin and a corrupted will…human ‘maturation’ into spiritual life also requires penance and conversion, enabled by God’s freely offered grace through the power of the Holy Spirit (Guroian 172).” However, “were we like children, the Lord would show us His paradise (Archim. Sophrony 43).” We need grace and the presence of the Holy Spirit to help us turn from our passions and seek the virtues of the child so that we can gain a wider, more godlike perspective on everything in our lives, especially suffering and adversity. St Silouan says something very important to this point: “let us humble ourselves brethren and the Lord will show us all things, as a loving father shows all things to his children (Archim. Sophrony 43).” Humility is one of the keys allowing us to see suffering from God’s perspective.

Children show us what kind of person we need to be in order to inherit the Kingdom of Heaven (Guroian 161). Cultivating the virtues of the child points us in the direction of the Holy Spirit, and can lead us ultimately to experience the fruits of the Spirit. Patience, as one of these fruit, is a condition which will allow us to accept adversity and suffering in our life, and to view suffering not as man typically sees it, but more as God sees it. Christ’s filial relationship to God the father is predicated upon trust, humility and obedience (Guroian 177). It is His example, that of the incarnate Christ, who came to earth, humbled Himself as a man, lived among us, died a humiliating death on the cross through obedience to God the father, spent three days in the horrors of hell, and then gained victory over death—it is His example which can teach and inspire us to live similarly, in relation to our own crosses, and sufferings, which God intends for each of us.

We can expand our epistemological framework with respect to human suffering, and bear it patiently if, “as spiritual children, we lovingly and trustingly give ourselves over completely to God’s parental care (Guroian 177).” And then, accepting the office of child (i.e. making ourselves as little children with respect to these virtues) we make our way to eternal life, fulfilling our role in relation to God, our father, and receiving His eternal blessing (Guroian 177).

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Archimandrite Sophrony, Wisdom from Mt Athos: The Writings of Staretz Silouan, 1866-1938. St. Vladimir’s Seminary Press. 1974.

Guroian, Vigen, The Orthodox Reality. Baker Publishing Group. 2018.

The Language of Beauty

Inspired silence, you are my friend, revealing beauty all around me—and in me.

I bite my tongue, lest I interrupt your sage instruction.

And I hold my thoughts still within me,

lest their noise distract from your divine eloquence.

 

Please continue, as you were saying…

you were beginning to share the mysteries of this life, the magic of our times.

You were enunciating the language of beauty,

of which all creation has spoken, since the beginning,

but which I have forgotten through misuse, and moreover by abuse.

 

I am not certain when I ceased speaking our native tongue, dear silence,

and commenced instead to speak other languages, coarser and ill-refined.

I have allowed myself to become a Tower of Babel—

strange languages have infested my inner halls,

a multitude of voices competing to be heard; a rabble within me,

loud and echoing, stark against my soul’s chamber walls.

 

I must confess I’ve spoken the languages of anger, and greed,

and above all vanity and pride,

and I’ve uttered words of lust and sadness.

I’ve made speeches of self-conceit,

and made myself hoarse asserting my ambitions—

my love sonnets have been composed for and about me alone.

 

But no, dear silence, I must now refrain;

and by pain of humility,

I have stilled these foolish voices.

Please, silence, dear friend, begin again…

 

I will listen to your unspoken words—

as they glide across the morning sky,

and unfurling like newborn leaves,

glittering, and sparkly in the dewy sunlight—

they do transfix and transform me.

 

Silence—

yours is a magnificent soliloquy,

spoken in a mystery,

ushering all into a world of beauty.

 

I do perceive you speak of God.

 

~FS

To Be Taken Internally

The Jesus Prayer can be strong medicine in the battle against our passions, but it must be applied to the source of our illness. It does no good to treat a stomach ache by applying ointment to the surface of the skin; so too is it ineffective to say the Jesus Prayer with inattention or a distracted mind. To fight our passions with this prayer—to combat sadness, or anger or sinful thoughts with it—requires that it be applied deep into our heart, the place of these illnesses, and this necessitates vigilant and focused prayer, developed with effort and mental focus over time.

~FS

Dangerous Rapturous Love

I have often struggled with the imposition that is Christian love;
a love so different from the love that is often exchanged in our world,
a love that asks us to give our lives away incrementally, or all at once…
What would we have and where would we be, had Christ turned away from His cross?
If His love was not sacrificial love, and had He not given His life away?
Instead, perhaps merely leaving us with a kind word, and a smile, and wishing us the best…
Is there a true love that won’t also require us to sacrifice ourselves?
This is a love that is risky, dangerous, and can expose us to losses;
literal losses of money, property, time, sleep—
and other essential, or superfluous pleasures.
Christian love is the prototype and embodiment of selflessness,
when practiced in its pure form, following in the steps of our namesake.
Worldly prudence has taught me to count the costs, weigh the risks,
and back away from any that cross the line, that are too costly.
Divine prudence teaches me to give more,
to extend this line further towards my neighbor, or erase the line altogether.
Experience has shown me that sacrificial love engenders a joyful bliss,
a type of euphoria, and a freedom that calls out from within me, wildly…
and rapturously,
when I am courageous enough to follow, and do this love—
the will of my Lord.
 
~FS

A World We Want To Believe In

It is difficult, maybe impossible, to understand what it means to be homeless unless you have experienced it first-hand. For those of us who have been raised, and have lived, for the most part, without real want or need, the world looks very different than it does to one living on the streets, exposed not only to the elements, but also to humiliation, frustration and despair. Living without a structure to call home is fraught with dangers, extreme difficulties, and a host of mental and emotional pressures which can slowly weaken and undermine even the strongest of people.

For myself, who have had the pleasure and good fortune to have lived under a roof for the vast majority of my life, it is easy to forget the daily realities of living without this essential necessity; yet for several periods earlier in my life, I did live without a roof over my head, which gave me direct insight into this harsh reality.

Nevertheless, these memories can remain latent until something, or someone, stimulates them and brings them to mind. Recently, I’ve met a young couple who have been living out of their car, just like I once did. They have been trying desperately to discover and create a stability that is, at best, fleeting, and at worst, completely beyond reach; and they are fighting a difficult, daily battle to survive in a world that is predominantly indifferent to their plight, often antagonistic to them, and in some cases openly hostile. Too often the thin veneer of civility collapses around the world of those in need, and they discover, much to their dismay and terror, that there is little safety, or security, to be found in this world.

I had the opportunity just the other day of having lunch with this couple, hoping to afford them this small luxury, at least. While sitting at the restaurant table we discussed some of their daily challenges, and I was struck by something the young man said, which I could instantly identify with, recalling my own similar experiences. In essence, he said that he feared losing his mind, of seeing his mental faculties slip away due to the ceaseless stresses and anxieties of living without a home; he fears becoming the crazy guy on the corner talking to himself and staring off into space, lost in his own world, trying to escape the misery he encounters in nearly every direction one turns. He went on to say that this possibility seems very real and possible to them because it is so overwhelmingly tiring living this way day after day—and it is terrifying—and mostly he tries not to think about it, not to think about this possibility, or to think about the frustration and hopelessness they feel, and certainly not to think or believe that this is really what the world is—that he can’t allow himself to believe that this is the way the world is, he doesn’t want to believe it.

Even as I sat listening, I didn’t want to believe life was this bad for them; from my comfortable position as a homeowner, I found it hard to grasp the reality they described, and for a moment I wanted to pretend it wasn’t so bad, to turn away, to forget, but I knew what he said to be true. I remember feeling exactly that way, sensing at times that I was losing my mind while living in constant fear, with no place to sleep that was my own, and nowhere to spend the day that I could consider safe. Every moment of every day, and every night was spent on alert, looking this way and that in hopes that nobody would tell you to leave, that you can’t park here, or you can’t stay here, that this is private property and you are trespassing, that you’re loitering, or we’re closing and you have to leave now; I remember spending hours each day trying to figure out where I could sleep that night, since the place I slept last night was now being patrolled by police, or someone else found that place to sleep and it was no longer safe.

They described how this searching for a place to call their own—even for just an hour, or a night—that this constant searching all day for a place to park for a few hours left them little time to work out how to get a job, or to keep a job, little time to plan how to earn the real money one needs for a room or an apartment, and little time or energy left for the myriad of other necessary things such as getting a postal address needed for job applications, time to make relationships needed for good references, or just the sleep and energy needed to simply live in a normal way.

As we talked I remembered how different the world had looked from this vantage point—from a life without a home—it was as if I was always on the outside looking in, and not really belonging to this world. Everyone seemed to have a home, or a place to call their own, except me, and even though I had a strong mental and emotional inner stability, this feeling of not belonging anywhere began to weaken me, and I began to doubt myself, wondering what was wrong with me, why I couldn’t, even with all of my skills and abilities, why I couldn’t thrive, why was I becoming a stranger in this world? I didn’t belong in any store because I didn’t have money to be a consumer, I didn’t belong in any house that I passed because I didn’t have money to own or rent, I didn’t belong in the park because I was a loiterer, restaurants weren’t for me, theaters weren’t for me, everything was out of reach.

Some people want to be homeless, and for those people they have made their peace with many of these realities, and after weighing the pros and cons of such a life, have chosen it over the alternatives. This couple, however, in no way want to be homeless, and they want a home as soon as they possibly can get one, to leave this ceaseless wandering behind them.  I can see this in their eyes, I know the difference between the types of homeless—between the ones that have made their peace with life on the street, and those who have not, and will not—God help them.

They are, at times, desperate in the face of the challenges impeding this goal, the countless things which seem nearly insurmountable. But they are strong, and resilient, and determined, and also they are smart. They each tell me, at different times, that they aren’t giving up until they get a stable place to live, and I can see a fierce determination in them. But also a vulnerability, frustration and traces of despair, because, after all, they are merely human, like we all are, and can only take so much. Regardless of how strong and talented we are, all of us have a breaking point.

We are so much alike, I think to myself, as I look at the couple across the table, but with one clear and vital difference. When I had spent my time on the street, I always had a wonderful family I knew I could trust to fall back on, and in particular, a generous and loving mother who I could depend on for everything if, and when, that life became too difficult. And so it was for me, when I had had enough of that life I simply went home again, and hardly missed a beat. I rebuilt my life and quickly enjoyed all of the benefits once again of those who “belong” in this world.

But this couple doesn’t have a loving mother, or father or a family that cares for them. They have each other, and while this is a great deal, it isn’t enough. They need someone to help them. We all need someone to help us. We’ve all had someone to help us; and that is likely the only reason we have a home, and the blessings we enjoy, and are not living in dire straits.

How could I turn my back on this couple? How could I just try to forget they exist; to look the other way and pretend they don’t exist? Or how could I argue that their problems are their own fault, merely in order to absolve my conscience of any responsibility for them.

They aren’t my flesh and blood but they are my family. We all need each other; those who have the things of this world need those who don’t have these things, because only in service to those who need us, do we grow outside of our selfishness and arrogance, and only by transcending our selfishness can we discover the joy and peace that comes of giving ourselves, risking our security in order to make this world the kind of world that we all want to believe in.

~FS

The Daily Miracles of St Elizabeth Parish

The Lord is the one who answers prayer.

He has heard our prayers and satisfied our requests.

Let us glorify the Lord, for He is abundant in kindness, and in compassion towards all who follow Him, and trust in His name.

 

I have been like the Israeli children of old, as they wandered in the wilderness.

I have forgotten the good things that God has done.

Even now, I must work to avoid forgetting.

His blessings are all too numerous to mention, but hear of just a few—

 

We called upon the Lord to bring healing, and long life for Cornelius,

and he was healed and stands among us.

We prayed for safety and strength for Rachel and the child Sam, born of her,

and God has brought them through a long trial, healthy and strong.

We hoped for work closer to home and more convenient for Rafael and his family,

and just like a vision, after months of waiting, God answered our prayer and fulfilled our hopes, granting him the work he desires.

 

I have seen these things first-hand, and they have inspired and encouraged me.

 

We prayed that Helen would recover from her stroke, and that she and Kirk might have more time in this life, to share their love and time with one another,

and You, Lord, are giving Helen strength and ability once again, in answer to our prayers. We hear of her progress daily.

 

These are only a few of the daily blessings God has given.

Help me to remember You Lord, always, and bring to mind all of the remarkable and surprising things that You do for us.

Likewise, help us always to call on You, God, and to look to You for all our needs.

 

Forgive me for my blindness, to the miracles that stand, literally, all around me—testaments, all of them, that You are, truly in our midst.

 

~FS

A Vain-Glorious Trap

The mind can act like a vain-glorious trap—catching the gifts and virtues which have been given to us on loan by God, and holding them as mental images depicting us as men or women in glory, worthy to be admired, or honored, or even worshiped by others and ourselves.

Every good gift is from above, and one can receive nothing, unless it has been given them from heaven. Yet the mind can imagine itself to be the originator, and cause of every good thing; and then it can falsely endow our self-image with these gifts, convincing us that they are really our own.

Beware the vain-glorious trap, that our mind can be, and its creative capacity for delusion! For the Spirit, the giver of every gift of grace and virtue, is like the wind—moving this way and that—and impossible to contain.

Behind every goodness we think is ours, is the Creator of Goodness, the only Goodness. At best, we are merely the glass through which His light shines forth. Are we wise, are we knowledgeable, are we talented in some art or music, have we love, or mercy, kindness or compassion? Beware! Lest these good things become bad, being twisted by the minds-eye, which inclines to fantasies of self-love.

~FS