By Fr. Stephen Freeman, September 15, 2015 Our lives make sense. This may not always seem to be true, but it is. For each of us, there are inner principles that guide our decisions and prioritize our actions. Life is not entirely random. Much of that inner sense of things is not conscious. The day becomes very busy, and we can’t stop and analyze each action and think about its meaning and purpose. Sometimes, you just
Guest writer and CAC faculty member James Finley continues exploring insights on the true self and false self that he gleaned from Thomas Merton. In ways known only to God, the one seeking God in silence unexpectedly falls through the barriers of division and duplicity to discover, as Merton writes, that: . . . here, where contemplation becomes what it is really meant to be, it is no longer something infused by God into a
What the Fathers sought most of all was their own true self, in Christ. And in order to do this, they had to reject completely the false, formal self, fabricated under social compulsion in “the world.” They sought a way to God that was uncharted and freely chosen, not inherited from others who had mapped it out beforehand. They sought a God whom they alone could find, not one who was “given” in a set,
Our whole spiritual progress is a ‘search for the place of the heart’. Little by little, the conscious self frees itself from idols, strips away the dead layers and illusions, and ‘descends’, like Psyche holding a lighted lamp, into the dark crypt of the heart. Sanctuary, crypt and tomb become the bridal chamber; the ‘heart-spirit’ is remade in the fire of grace, it trembles with joy, it bursts into flames, the world and humanity are
The training of our consciousness enables us to recover an immediacy of response to anybody’s face, however spoilt, haggard, or careworn, and precisely because it is such. God loves this person here and now, in their very ordinariness, their cowardice, their loneliness, their sin. Our consciousness being awakened, the eye of the heart is opened, and we begin to see with the eyes of God. Then we can put ourselves in the other’s place, share
We can now give an outline of the disciplines of communion. The first thing, before love is even mentioned, is humility, and what humility becomes when it is exercised towards another person, that is, respect. Respect rejects all self-interested curiosity, all possession of souls. Some people undergo a strict regime of self-denial to free themselves from carnal desire, only to fall prey to a more exquisite desire, that for souls. This must be identified and
The Body of Christ is not only unity but interchange, by which the ‘movement of love’ of the Trinity is conveyed to humankind. This movement, in which each effaces himself in order to give, is the transition from individual to person, a growing to maturity certainly, but only achieved by means of a succession of death-and-resurrections, in the course of which we are stripped down and recreated. We become unique, escape the repetitive character of
In Christ, God has reunified humanity. From henceforth and without limit of time or space, it is nothing other than the Body of God. That is what Cabasilas meant when he said that people are more truly related to each other in Christ than they are according to the flesh. Carnal kinship leads to death, kinship in Christ to eternity. The blood that springs from the pierced side of Christ, the wine of the Eucharist,
The inner attitude with which monks are supposed to sit in their cells is described by another elder in a drastic image: “When you dwell in the desert as a hesychast [a person who practices quietistic meditation], don’t imagine that you are doing something great. Instead, think of yourself as a dog that has been driven away from the crowd and tied up because he bites and bothers people.” The monks do not remain sitting
Nothing about Jesus is so misunderstood, misrepresented, trivialized and falsified as the Resurrection. Everything in the Gospels has to be understood in light of the Resurrection. Christian faith takes its meaning from the Resurrection—every claim about Jesus, every notion of what it means to live in trusting hope, every view of the world, every take on reality. What the Christian knows of God—with “knowledge” that is qualitatively different from knowledge about anything or anyone else—comes
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