Posts Tagged holy spirit
St Seraphim of Sarov (1754 – 1833) – is one of the most renowned Orthodox Russian saints. He is generally considered the greatest of the 19th-century startsy (elders). Seraphim extended the monastic teachings of asceticism, contemplation, and theosis to lay Christians. He taught that the purpose of the Christian life was to acquire the Holy Spirit. Perhaps his most popular quotation amongst Orthodox believers is “Acquire a peaceful spirit, and thousands around you will be saved.”
Nikolay Motovilov was a disciple of St Seraphim and wrote down many of his conversations with the starets, including this famous Talk On the Purpose of the Christian Life, that took place in November 1831 in the forest near Sarov. Motovilov’s account is considered one of the spiritual treasures of Russian Orthodoxy.
The Acquisition of the Holy Spirit of God
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Archimandrite Zacharias (Zacharou) , Ph. D., is a disciple of Elder Sophrony, who was a disciple of St. Silouan of Mount Athos. Presently, Fr. Zacharias is a monk in the Monastery founded by Elder Sophrony: The Monastery of St. John the Baptist, Tolleshunt Knights by Maldon, Essex, England.
“The heart is within our chest. When we speak of the heart, we speak of our spiritual heart which coincides with the fleshly one; but when man receives illumination and sanctification, then his whole being becomes a heart. The heart is synonymous with the soul, with the spirit; it is a spiritual place where man finds his unity, where his nous is enthroned when it has been healed of the passions. Not only his nous, but his whole body too is concentrated there. St. Gregory Palamas says that the heart is the very body of our body, a place where man’s whole being becomes like a knot. When mind [rational faculty] and heart [noetic faculty] unite, man possesses his [whole] nature and there is no dispersion and division in him any more. That is the sanctified state of the man who is healed.
On the contrary, in our natural and fallen state, we are divided: we think one thing with our mind, we feel another with our senses, we desire yet another with our heart. However, when mind and heart are united by the grace of God, then man has only one thought — the thought of God; he has only one desire — the desire for God; and only one sensation — the noetic sensation of God.” ~ Very Rev. Archimandrite Zacharias (Zacharou)
One of my main goals in writing is to discover and bring the ancient theology and doctrines of the early charismatic Christian church to the contemporary Charismatic Renewal Movement.
There is a clear disconnect between the doxis of Western Latin Christianity and the praxis of the contemporary Charismatic Renewal Movement which operates in the gifts and fruit of the indwelling presence and power of the Holy Spirit. The Renewal Movement certainly has the basic praxis (how beliefs are practiced, embodied and realized in conduct) of the early charismatic Apostolic church, but does not have a corresponding supportive, complementary doxis (religious beliefs, worship, doctrines, and creeds) which explains and supports that praxis.
The world needs to see lives transformed, but it also needs to know why and how they have been transformed. To do this, the world must see a complementary balance of belief and action at work. But, just as vital, the world must see something else in mutual support and balance: orthodoxy and orthopraxis– that is, right belief and right action.
A key essential in an orthodoxy which supports a Renewal Movement (apostolic church) orthopraxis is an understanding of the Essence and Energies of God and the distinction between them. It is only in understanding Essence (transliterated ousía in Greek) and Energies (transliterated enérgeia in Greek) of God that we can reconcile the seeming paradox of the unknowable transcendence of God with the universal, yet very personal indwelling presence and power of God in all humankind.
Throughout this discussion, I will rely heavily on the writings of 20th century theologians including Vladimir Lossky, Christos Yannaras, and Fr. John Meyendorff. They, in turn, refer to the authority of many early Church Fathers including St. Gregory of Nyssa, St. Gregory of Nazianzus, and St. Macarius the Great (all 4th century); St. Dionysius the Aeropagite (5th century); St. Maximus the Confessor (7th century); St. Symeon the New Theologian (11th century); and last, but not least, St. Gregory Pálamas (14th century). I make all of these citations so that the reader may understand that the theology and doctrines on the Essence and Energies of God are both ancient and continuously attested to throughout the Patristic literature up to this day. These citations also make it clear that none of what you are about to read is my original work or thoughts.
To be continued…
St. Symeon the New Theologian (949-1022) was absolutely insistent that every believer must receive a second baptism, the Baptism of the Holy Spirit. It is not to be confused with ritual Orthodox Chrismation.
“… ‘John Baptized with water, but you shall be baptized with the Holy Spirit’. If one is ignorant of the Baptism wherewith he was baptized as a child and does not even realize that he was baptized, but only accepts it by faith and then wipes it away with thousands upon thousands of sins, and if he denies the second Baptism – I mean, that which is through the Spirit, given from above by the loving-kindness of God to those who seek it by penitence – by what other means can he ever obtain salvation? By no means!” ~ The Discourses. XXXII
“… the noetic energy that functions in the heart of a person that is spiritually healthy.”
Originally, “nous” was understood by ancient (pre-Christian) Greek philosophers, most notably Plato and Aristotle, as man’s highest intellectual faculty. By intellectual faculty, the ancient Greeks did not mean the ability to reason things out to a logical conclusion, but rather the intuitive and immediate grasp of the reality of things. To them, “nous” was more of a direct contact between mind and truth.
The Church Fathers borrowed the term “nous” from Greek philosophy and gave it a distinctive Christian meaning. They used it to refer to the noetic energy that functions in the heart of a person that is spiritually healthy. The “nous” can be used to explain another borrowed concept from philosophy, the Logos Doctrine of the church. Second century Christian apologist Justin Martyr used the spermatikos logos (“seed” of the Word) to explain the universal indwelling presence of the Logos, the Word, or Son of God the Father within every human being (cf. the prologue to the Gospel of John, vv. 1:1-18). The idea of the “nous” also evolved over time among the Fathers. Early use of the term can be ambiguous as some early Fathers used the word “nous” when they were referring to the reasoning rational mind.
According to Orthodox theologian Fr. Michael Pomazansky (in his book, Orthodox Dogmatic Theology), it was the teaching of the overwhelming majority of the Church Fathers that the phrase ‘Image of God’ (cf. Genesis 1:26) refers to man’s soul, more precisely to the highest faculty of the soul, the “nous”. So, man is the “Image” by virtue of the spiritual nature of his “nous”. One common comparison made among patristic writers illustrates the relationship between body and the healthy “nous”. The analogy is that of the body being similar to a horse and the “nous” to the rider guiding and controlling the animal to move in the direction he would have it go.
St. Symeon the New Theologian (949-1022) was a 10th century mystic monk. His many direct experiences of God (theoría) convinced him that all Christians must have an actual baptism of the Holy Spirit in addition to the ritualized water baptism and chrismation of the church.
His mystical experiences also taught him that God is always received in the form of divine light. Symeon wrote about that light and its power to transform:
“It shines on us without evening, without change, without alteration, without form. It speaks, works, lives, gives life, and changes into light those whom it illuminates. We bear witness that “God is light,” and those to whom it has been granted to see Him have all beheld Him as light. Those who have seen Him have received Him as light, because the light of His glory goes before Him, and it is impossible for Him to appear without light. Those who have not seen His light have not seen Him, for He is the light, and those who have not received the light have not yet received grace. Those who have received grace have received the light of God and have received God, even as Christ Himself, who is the Light, has said, “I will live in them and move among them.” (2 Cor. 6:16) ~ Discourses, No. XXVIII
“The aim is to restore the pre-Fall health of the ‘nous’…”
St. John of Damascus (8th century) says that the “nous” is the eye of the soul. The essence of the soul is the heart (kardia). The “nous” is that part of the soul that sees things most clearly and so it is important that it be purified of any impediment. When the healthy “nous”, the purest noetic power of the soul, is returned to its rightful place in the heart, it is then again capable of experiencing God’s presence through grace. It is this unification or return of the “nous” to the heart that constitutes the cure of the “nous”.
In “Orthodox Psychotherapy“, Hierotheos (Vlachos) speaks of the Church as a hospital which exists to heal those who are sick with sin. That is, to restore to health the diseased and dissipated “nous”, made sick by the “Fall”. The first step is to guard and protect the “nous” so that it can realize its origin in the “Image of God”. Then it can begin to be purified and restored to its intended role of leading the entire human being in “attaining to the likeness of God (cf. Gen. 1:26), or “deification” (theosis). In order to restore the diseased “nous” to this healthy state, it must first pass through a stage of purification. The church’s therapeutic work takes place in this stage of purification.
The “nous” can only be purified with the help of the Holy Spirit. For this reason, it is imperative that every believer be baptized in the Holy Spirit (cf. St. Symeon the New Theologian) and experience His indwelling presence. Through a regimen of self-discipline called ascesis (borrowed from the Greek word askesis, meaning athletic exercise or training), the “nous” can be purified and eventually healed. This only happens as a result of our active cooperation (synergeía) in this work with the Holy Spirit. The first result of this healing of the “nous” is a state which is called dispassion (apatheia) or a release of the “nous” from the influence and distraction of human passions and emotion. Real theology (i.e., a mystical experience of God) is another result, as are an authentic self-knowledge and an accompanying sense of freedom and joy.