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The Goal of Life in Society: Cultivating Love, Assuaging Anger (Part IV)

All of Abba Joseph’s teachings so far probably make pretty good sense to most readers. As much as we may not live up to the ideal of mutual purity of heart, which defines real love, it is pretty easy to see its value, and it is equally easy to see the direct opposition to this ideal that anger presents within us. Yet, one of the most provocative aspects of Abba Joseph’s teaching on relationships is

The Goal of Life in Society: Cultivating Love, Assuaging Anger (Part III)

Abba Joseph teaches that a Christian’s first priority is to prevent anger from arising in a relationship. By this teaching, Abba Joseph does not mean simply that we should avoid open conflict with other people, which is to say, avoid anger ‘s most obvious outward symptoms. Indeed, pretending one has ceased to be angry by doing things like isolating oneself, stewing in silence, or being what we moderns might describe as “passive aggressive” and trying

The Goal of Life in Society: Cultivating Love, Assuaging Anger (Part II)

Abba Joseph now expands on his teaching by identifying six key foundations for this kind of true friendship. I) Detachment with regard to all earthly possessions and wealth. 2) Not considering oneself wise, but deferring to the point of view of the other. 3) Seeking love and peace above all. 4) Refraining from anger at all times. 5) Calming the anger of the friend should it arise. 6) Constant reflection on the coming of death.3

The Goal of Life in Society: Cultivating Love, Assuaging Anger (Part I)

Because we are exploring life in society as a web of relationships, it is important to establish from the outset a picture of what the fathers of the Conferences thought relationships should be like for Christians. No matter how deep into the desert they went, none of the fathers was under any illusion that a human being can live free from relationships with others. What is more, the fathers did not consider a life of

Society

Love has been perfected among us in this: that we may have boldness in the day of judgement; because as he is, so are we in this world.  I John 4.17 In many ways the word “society” serves to summarize most or all of that which a non-monastic Christian encounters on a daily basis, but which a desert monk seeks to avoid as a general rule. This includes constant interaction with other human beings, as

Reach out to the Good in the Freedom of Love. Choosing Life.

Reach out to the Good in the Freedom of Love Evil as a thing in itself does not exist. It has no being, if we think of it as completely separated from the highest Good. Nothing exists that does not participate in the Good. Evil is only a lack of Goodness, and nothing exists that is completely lacking in Goodness. Divine Providence affects every being; there is no being that is outside its influence. When

The Third Way

As I explore transformation as a process of letting go of the ego’s needs and accomplishments, you may think I’m overemphasizing detachment. But when you look at Jesus on the cross, you see that Christianity also fosters attachment. Jesus tells us to love and to pay the price for loving. The heart and the soul are the first to attach to things and fall in love. When we attach, when we fall in love, we

FROM CHARISMATIC PRAYER TO CONTEMPLATIVE PRAYER

If we have been involved in charismatic prayer for some time, we should not be surprised or disappointed if this style of prayer calms down over the years to a simple resting in the presence of God. The traditional role of God the Holy Spirit is to conform us to God the Word, Who then ushers us into the silent depths of God the Father. This Trinitarian simplification happens at God’s own initiative. In early

The Marriage of Love and Hate

By Father Stephen Freeman The genius of Dostoevsky lies in the profound theological insight of his tumbled novels. They can be difficult reads for many people – particularly in our modern setting. He has “too many characters” and they “talk a lot.” His characters are complex: I was a scoundrel, and yet, I loved God…  Good and evil are in a monstrous coexistence within man.  So says Dmitri Karamazov. And this statement describes all of

Unitive Consciousness

After conversion, self-consciousness (in the negative sense) slowly falls away and is replaced by what the mystics call pure consciousness or unitive consciousness–which is love. Self-consciousness implies a dualistic split. There is me over here, judging, analyzing, labeling that or me over there. The mind is largely dualistic before spiritual conversion and even foolishly calls such argumentation “thinking.” In true conversion the subject-object split is overcome at least for a moment. You can’t maintain this