I don’t use this blog to attack other blog posts, but I feel compelled to make an exception in the case of an article written by Aristotle Papanikolaou.
Dr. Papanikolaou is the Archbishop Demetrios Chair in Orthodox Theology and Culture and Co-Director of the Orthodox Christian Studies Center at Fordham University, and the article in question was published on the Public Orthodoxy, under the title ‘Political Nestorianism and the Politics of Theosis.’ It was originally a talk delivered at the June 2015 Fordham/OTSA conference on the (then) upcoming “Great and Holy Council of the Orthodox Church.”
Saint John Chrysostom Saint John Chrysostom has an excellent sermon titled ‘A Treatise to Prove that No One Can Harm the Man Who Does Not Injure Himself.’ In this sermon he shows from Scripture and logic that it is impossible for anyone to injure a person unless the person decides to injure himself. Every Christian should read this sermon once a year because the world would be a different place if all Christians truly understood that no one can harm us spiritually unless we let them.
The sun was just going down as Maryām made her way through the narrow streets, trying to keep to back-alleys so no one noticed her. She had made this journey dozens of times before, always careful each time to do it slightly differently each time to avoid suspicion.
Her official name was Bushra, but after her secret baptism friends called her by the Christian name Maryām. She had converted from Islam to Christianity three years ago after her friend from work, Khadijah, gave her a Bible. This evening Maryām was headed to the house of Khadijah’s parents, who held secret prayer meetings every Tuesday.
The root of anxiety is the illusion that we are separate from God.
I’d like to invite you to do a little thought experiment with me. Shut your eyes and imagine that every single person on earth is thinking about you right now. Moreover, imagine that every person is not only thinking about you, but loving you and working to arrange all things for your benefit. Of course that could never happen, but just imagine for a moment that it were possible and what it would feel like. In this thought experiment, everyone in the world feels the same protective love towards you that a father and mother feel for their young child.
Now I want to ask you a question: in the state of affairs I’ve asked you to imagine, would you ever have reason to worry, to feel anxiety or be insecure? Would you need to grasp good things for yourself? Obviously not.
I have really benefited from these talks presented by Father Maximos. Father Maximos shares practices we can all do to cultivate inner prayer during times of constant distractions, and he also has some helpful things to say about mindfulness and the history of the Philokalia. The talks are totally free to download from Patristic Nectar.
Those who follow my blog know that I go through stages of posting about different subjects. Last year I wrote a lot about gratitude and positive thinking. Then I began posting about mindfulness. Recently I’m writing about the role struggle plays in the Christian life. These three themes are actually all related. Here’s why.
To develop the skill of gratitude, you need to practice mindfulness/watchfulness to retrain your brain to move from the negative to the positive, from anxiety to peace. But in order to get really good at mindfulness, you need to struggle. Nothing worthwhile in life comes easily, let alone gratitude and mindfulness. In my article ‘How Peace of Mind is a Skill That Can Be Developed With Practice’ I outlined six specific ways a person can struggle to become more positive and at peace. I’d like to take the opportunity now to expand on this and give a specific exercises you can do to become more mindful, more grateful and more at peace with yourself and the world.
But before I begin, I just want to say one more time: gratitude and inner-peace are not gifts. That is, they aren’t personality traits that you’ve either been given or deprived of. Rather, gratitude and inner-peace are skills that can be developed with practice. Today I’m going to explain how you can begin practicing these skills right now. The exercise I’m going to present only takes 10 minutes each day, yet it has the potential to transform your life.
Thankfully God has given you a tool for controlling your brain and fasting from toxic thinking. That tool is called the prefrontal cortex. This is the part of the brain that enables you to observe your own thinking. You don’t have to be a brain scientist to use your prefrontal cortex. Every time you watch your own thinking, every time you choose to switch from one thought to another, that’s the prefrontal cortex working.
If you spend long enough using this part of your brain in the right way, you can learn to be alert, in a constant state of watchfulness to weed out toxic thinking. As thoughts arise in your brain, you can use your prefrontal cortex to watch what is happening and exercise second-by-second censorship. Often the process of simply observing your thinking is itself enough to extinguish the unwanted thought. As Hieromonk Damascene observed in Christ The Eternal Tao, “A thought cannot exist for long under the light of direct, objective observation. …just watch the thoughts disappear under the light of observation, as if we were an objective, disinterested spectator; they will pass one by one.” If you do this long enough, gradually you will come to realize that you are not your thoughts. You will begin to see your thoughts as things outside yourself, like airplanes in the sky, that you can either allow to land in the run-way of your mind, or reject and watch them fly away.
Last night my wife and I finished listening to a talk given by Father Seraphim Rose (1934-1982) on the topic of developing an Orthodox worldview. (The talk is available on Youtube while a transcription is available HERE.) He spoke about the challenges facing Christian parents in today’s world. He gave the talk in the early eighties so some of the end-times stuff towards the end is a bit dated, but if anything the general problems he diagnosed have become even more acute since then, making his message all the more relevant.
A number of people I have recently spoken with have expressed concerns about the, so called ‘Covenant Renewal‘ model of worship. Earlier in the year I wrote a letter to a friend and attempted to summarize the main areas of concern with this new trendy liturgical movement that is spreading across America through various reformed churches (principally the CREC). I have added a bit to my letter in light of further interactions, and I post it here in the hope that it can set the agenda for fresh dialogue among those who champion the CRW paradigm. The names of the people have been changed, apart from those who have published sources I am quoting.