| Photo: Sergei Eremin, http://igormalin.blogspot.ru My mother lived to be almost 96, in fairly good shape until the last four years when a minor stroke laid her low and we had to close her apartment, in the knowledge that she would not be able to live alone any more. She had outlived my father by thirty-five years and had occupied the same second-floor walk-up apartment in Philadelphia for most of those years. We distributed her possessions among us and gave the key back to the landlord, and old family friend. Three weeks later my mother returned to full consciousness only to find that she was in a care facility for the aging. I was with her at the time. The conversation was simple: Is this where I live now? Yes, mother, it is. We had to close up the apartment because you won’t be able to live on your own any more. A short pause occurred and then she said, “The food’s not bad.” Thirty-five years in the same place given up in a flash. Most of her possessions were in storage in our several garages. The last of her friends was at a significant distance. And all she said was, “The food’s not bad”? One of her best friends was the mother of a friend of mine. When her husband died, she told my friend that she would move to California to live with her. My friend said that she was welcome to do so, but wondered how long it would take her to arrange matters and clear out the house. A while later she arrived with a clutch of suitcases. My friend wondered what had happened to the rest of the household goods from a house they had occupied for fifty years. Gave it all away, said her mom, and stepped over the threshold to new life. The Pennsylvania Germans have a word for what most of us would see as this extraordinary behavior; they call it Gelassenheit. It means the ongoing ability to let things go and live in the moment. It means relinquishing your cares and concerns and rolling with the punches life deals you without regret or rancor. It means relaxing into the circumstances you have at the time. |
| So, when we think of many things that make up our experience, and certainly things that color and shape our experiences, we must consider many known aspects of the body, particularly the brain. Our present science makes us increasingly aware of various conditions that are rooted in the brain and its neurochemistry. Anyone with knowledge of these things who is also a pastor/confessor cannot help but ponder their relationship to the soul. A very helpful image is found in a conversation with the Elder Epiphanios Theodoropoulos: The image which we can use to describe the relationship of soul and brain is the violin with the violinist. Just as even the best musician cannot make good music if the violin is broken or unstrung, in the same manner a man’s behavior will not be whole (see 2 Tim 3:17) if his brain presents a certain disturbance, in which case the soul cannot be expressed correctly. It is precisely this disturbance of the brain that certain medicines help correct and so aid the soul in expressing itself correctly. My own take in this is to reflect on the hidden struggle of the soul, often masked by the brain and its disorders. For a person who is biologically prone to depression or any number of problems (for which the Elder strongly recommended medication) there can be a daily, even a moment-by-moment struggle, unseen by the surrounding world – even largely hidden from the individual himself. St. Paul reminds us: Therefore we do not lose heart. Even though our outward man is perishing, yet the inward man is being renewed day by day. For our light affliction, which is but for a moment, is working for us a far more exceeding and eternal weight of glory, (2Co 4:16-17) I can only add to this, that, for some, the affliction is far from light and can last a life time. But the weight of glory remains eternal. The soul (when viewed rightly), represents “an expression of the totality of our human personhood” (as is the body). But the soul frequently remains hidden . Prayer, repentance, silence, stillness and many other spiritual disciplines can help reveal the soul to the subject (the true self) of our life. |
| The Lord performed many miracles through St. Grigol. Once the church bell-ringer was approaching the abbot’s cell and saw a light issuing forth from inside. He knew that St. Grigol had lit neither a fire nor his oil lamp, and he became frightened, believing that a fire might have started in the abbot’s cell. As it turned out, others had witnessed similar wonders: when the saint stood praying, he would light up like the sun, and beams of light would emanate from his body in the shape of a cross. Venerable Grigol stood firmly in defense of morality, and he even confronted King Ashot Kuropalates when his conduct was at odds with the values of the Georgian people. Grigol had united his companions in their love of God, but among the roses there appeared a thorn. A certain Tskir, a protege of the Tbilisi emir Sahak, schemed to obtain the episocopal see of Anchi. He forcibly took control of Anchi Cathedral and committed many blasphemies. The clergy, and venerable Grigol in particular, condemned his behavior, but Tskir was consumed by pride and hired a killer to eliminate St. Grigol. Like a prophet, St. Grigol foresaw the imminent danger but went out to meet it nevertheless. Approaching his victim, while still at a distance from him, the murderer saw a bright light enveloping the holy father. He froze in fear, and his hand immediately withered. Only the prayers of St. Grigol could heal him and permit him to return home. The Church excommunicated Tskir, and he fled to the emir for refuge. With Sahak’s help he returned to the throne of Anchi and sent a military detachment to destroy Khandzta Monastery. The monks of Khandzta and their abbot met the attackers in meekness and requested time to celebrate the Sunday Liturgy. The whole brotherhood prayed tearfully to the Lord to save the monastery. The Liturgy had not yet been completed when a messenger arrived from Anchi to report that Tskir had died suddenly. Near the end of his life St. Grigol spent most of his time at Shatberdi Monastery, which he himself had built. When he received a sign that his death was approaching, he distributed candles throughout all the monasteries in the Klarjeti Wilderness and requested that they be burned on the day of his death. He asked all to remember him and bade farewell to Khandzta. |
| If you want to teach a child not to do something, then clear directions and consistent discipline will generally do the trick. However, if you want to teach a child not to do a certain kind of thing, something completely different is called for. Most likely, you will have to resort to stories. Stories tell us about characters. Characters in good stories (particularly good children’s stories) are more than simple individuals with complex and unpredictable behavior. Such individuals would be of no more use in training a child, than reciting random numbers is for teaching math. What we want in a character, is, well character . We need them to be a certain kind of person (or dragon, etc.). People, including children, make sense of the world through the stories they know. Children without stories are forced to stumble through the world without a clue. This is not only true of children, but of people in general. We know of no human culture that has no stories (there might be modern story-less settings, but that is an indictment of modernity itself). Stories can entertain, but, more importantly, they shape our understanding of the world. Of course, there are some basic requirements for such stories. The stories have to ring true. This doesn’t mean that they actually have to be true on the level of a factual account, but if they do not have the character of truth, they will be short lived, having been of little use. They also need to work on a deep level. Critics of religion often like to point out the similarity between stories from different religions, using that to disparage their reliability. But the opposite is the case. Some stories are so important, so fundamental to human existence, that they show up in many forms, some rooted in history, some rooted in fiction, or even deeper places within the heart. The repetition of a story in a variety of forms points to its centrality and essential worth. It is so important that if you don’t know one version, you’ll make up another. |
| Repentance is the musical string of Great Lent. Like a violin, it can produce different notes. If you simply run the blow across it will make one sound, if you press it with your finger it will make another. And the sound changes depending upon the segment of the neck at which you press the string. It is the same with repentance. On Forgiveness Sunday, one sound emits from the repentant soul, at confession another, and at home while reading evening prayers yet another. We all pour our souls out to God in different ways, but at nevertheless it is all the same. Any priest who hears confessions will tell you this. Repentance is the same because we are all of the same nature. The color red will be the same for me as it is for you. What tastes sour to me will also taste sour to you, I think. Nevertheless, we all experience a sour taste in different ways: one person likes it while another doesn’t. Ask me and my wife to draw red apples and each will turn out different not only in shape, but also in shade. In the same way, we all feel sin differently. Why do we go to confession? In order to be free of the force of sin. I would seem to have freedom, but when I look at my behavior—alas, what kind of freedom are we talking about? O wretched man that I am! writes the Apostle, For that which I do I allow not: for what I would, that do I not; but what I hate, that do I (Rom. 7:24, 15). In connection with this, repentance awaits us as a most joyful event, because we come to church in bonds, and there the Lord releases us, so that we would commit acts truly according to our own will, and not at the will of sinful dependency. Why then is the color of repentance black, and Great Lent is the time of lamentation? Because it is one thing to be absolved of sin and another to be punished for sin. It is not difficult for God to save us from all sins and passions in a moment. Only, what benefit would this bring to us? On the one hand, we would instantly become super saints, which would be just beautiful. But on the other hand? |
| Beware of the journey of the Ego When we refer to the “core self” this is absolutely different than the ego. One must be able to make that distinction in order to avoid the deceptions of false love. The journey of love is encompassed by searching and nurturing this inner core of the self. In the depths of this core, lies our true being and status as children of God. Throughout discovering it, one also learns his or her true mission in life. Within this core resides the “Kingdom of God” (Luke 17:21), “the kingdom of love”. As Father Tadros says, “We find God, the lover of man, setting up the kingdom of His love within, so that the inner “core” self opens up to include – if possible – all, in God’s love. This inner journey abolishes the ego”. Two signs that warn man against the “ego trip”: 1. Beware of demanding others to be a copy of yourself: When one says, he or she loves another, this individual must be careful in selecting such powerful words of expression. One should ask himself or herself first, “Do I love this person, or do I love my image instilled within her? Do I love her differences or do I just merely love the similarities we share? Do I love her for the person she truly is or the imaginary person I wish to create her to be? A person who says he loves another, but requires that this other individual become a duplicate of himself because he loves her, i.e., who wants to shape and mold everything and everyone around him according to his personal wishes, desires, tendencies, and expectations, is actually practicing what is called narcissism (the act of being self consumed and absorbed). This is frequently seen when a father who has not been able to accomplish a certain degree, begins to drive his children in being what he feels he failed to succeed in. This also happens, often when a priest or father, who is convinced of a way of life and belief begins to urge his children to take on the same path without ever taking into regards the understanding, talents, and capabilities of that child. One must realize that being different is so marvelous throughout the journey of love, and each one of us must accept each other’s dissimilarities in love, while committing each other to guide one another by observing one another. As said previously, the pulsation of our “holy heart” will harmonize our internal intentions and external behavior, so will it harmonize these difference that two people will offer to each other into a singular special beauty, which nevertheless keeps the uniqueness of a personality from merging into others. |
| The first thing we must accept is that every family is a tradition-bearer; every family has a “tradition.” This idea is supported by the social sciences in the “Systems Theory” of family dynamics and therapy. Family Systems Theory states that, in our families, we all learn certain “rules” of behaviour. These rules govern both our actions and our inner attitudes, teaching us about who we are, how we got here and where we are going, which we can identify as the “tradition” each family bears. Related to the reality that every family bears a tradition is a second, very important point. The “tradition” which we embrace and bear is not always a healthy one. Family “tradition” can, and naturally should, be life-affirming; the ultimate example of a life-affirming tradition, of course, is the Gospel. However, a family can also bear life-taking traditions, such as cycles of abuse or addiction. It is not infrequent to hear of a person swearing as an adolescent never to fall into the same kind of dysfunctional relationships they saw their parents have, only to follow exactly in the footsteps of mother and father as they get married. As “parents,” godparents, grandparents, spiritual parents, we must keep in mind that we are always “traditioning” attitudes and actions on to others, both verbally and through non-verbal signals. I recall once when I was a seminarian, a young priest with two young children asked me, as the son of a priest, what the most important thing I thought a priest could do for his family. I told him that there must be consistency, between what his family hears him preach at the divine services, and what he “preaches” by his words and actions at home; if there is no consistency, then the message that he “traditions” to his family is that our “Church life” and our “real life” are two separate things. This awareness of our tradition-bearing must shape how we live our lives, both in our immediate family, and in the greater family to which we belong. As Christian family members we must take on the responsibility of doing two thing. First, we must embrace the Orthodox Christian Tradition with which we identify ourselves whole-heartedly. This involves holding and learning the Tradition unconditionally, without compromise. If we look upon even certain elements of the Faith as “up for negotiation,” then we are traditioning the idea that all faith is up for negotiation. |
| А при разработке мер защиты детей разве не следовало бы, прежде всего, подумать о защите прочно оберегающего наших детей семейного очага, горящего огнем соединения в любви супругов – мужчины и женщины, как того желал и как то сотворил Бог изначально? Современный человек одержим страстью убить Бога – в себе и вне себя, он стремится разрушить все напоминающее ему о Боге в отношениях между людьми и в обществе, извращая Его законы и провозглашая беззаконие. Современный человек – пожалуйста, вот оно! – принял в сердце свое и как основание общества золотого тельца – «похоть плоти и гордость житейскую» (1 Ин. 2: 16)! Человеку для выбора даны два пути, перед ним раскрыты две бездны: бездна любви Божией, которая отрет в конце всякую слезу с глаз наших, если мы искали Христа, если следовали Ему по Его пути, Крестному пути, и исполняли Его заповеди живодательные, – или же бездна ниспадения от лица Его сладчайшего в хаос отсутствия смысла, где «червь не умирает и огонь не угасает» (Мк. 9: 48), поскольку мы сделались обиталищем диавола и слуг его. Человек уже в этой жизни становится на путь, ведущий к избранной им одной из этих двух бездн, так что будущее наше состояние будет не чем иным, как естественным следствием состояния здешнего, – того, что мы искали, чему следовали и что любили. Поэтому «неправедный пусть еще делает неправду; нечистый пусть еще сквернится; праведный да творит правду еще, и святый да освящается еще. Се, гряду скоро, и возмездие Мое со Мною, чтобы воздать каждому по делам его» (Откр. 22: 11–12). Рейтинг: 7.6 Голосов: 219 Оценка: 1 2 3 4 5 6 7 8 9 10 См.: Frank V. York, Robert H. Knight. Homosexual Teens at Risk: Victims of «Homophobia» or Self-Destructive Behavior?//Family Policy. Family Research Council, 1998. Р. 5. См.: S. Baldwin. Р. 278; T. Dailey. Homosexual Parenting: Placing Children at Risk//Family Research Council, Issue No. 238. P. 1–8. NAMBLA (North American Man/Boy Love Association) – Североамериканская ассоциация бойлаверов – организация, выступающая в защиту педофилии и педерастии. |
| Продолжают это рассуждение так: если люди способны откликнуться, то спасение не даётся благодатью ( Еф. 2:8–9 ), а достигается человеческими усилиями. Однако это неправильное понимание сущности веры. Способность человека воспринять данный Божьей благодатью дар спасения – не то же самое, что стремление заслужить его. Думать так – означало бы видеть в даре заслугу принимающего, а не Дающего его по благодати. Библиография : Augustine, On Free Will. J. Edwards, The Freedom of the Will. J. Fletcher, John Fletcher " s Checks to Antinomionism, abridged by P. Wiseman. R. T. Forster, et al., God " s Strategy in Human History. N. L. Geisler, «Man’s Destiny. Free or Forced», CSR, 9.2 (1979). D. Hume, The Letters of David Hume. C. S. Lewis, Miracles. M. Luther, On Grace and Free Will. → The Bondage of the Will. B. F. Skinner, Beyond Behaviorism. → Beyond Freedom and Dignity. Thomas Aquinas, Summa Theologica. Святой Дух: значение для апологетики (HOLY SPIRIT, ROLE IN APOLOGETICS) Большинство христианских апологетов согласны между собой в том, что Святой Дух свидетельствует людям о личном спасении каждого. В Рим. 8:16 утверждается: «Сей самый Дух свидетельствует духу нашему, что мы – дети Божии» (ср. 1Ин. 3:24; 4:13 ). Многие также полагают, что Святой Дух даёт свидетельство об истинности христианства. Из нескольких текстов, которые об этом учат, приведём 1Ин. 5:6–10 : Сей есть Иисус Христос, пришедший водою и кровью и Духом (...) и Дух свидетельствует о Нём, потому что Дух есть истина (...) Если мы принимаем свидетельство человеческое, свидетельство Божье – больше, ибо это есть свидетельство Божье, которым Бог свидетельствовал о Сыне Своём (...) не верующий Богу представляет Его лживым, потому что не верует в свидетельство, которым Бог свидетельствовал о Сыне Своём. Кое-кто выдвигает то возражение, что апелляция к разуму в вопросе о Боге, осуществляющаяся в апологетической аргументации (см. апологетика: причины существования), несовместима с библейскими указаниями о необходимости Святого Духа для убеждения человека в истинности христианства. Однако христианская позиция сводится к тому, что никакого противоречия между разумом и свидетельством, с одной стороны, и действием Святого Духа, с другой стороны, не существует. |
| Вот несколько выдержек из работ разных авторов, приведенных в книге Дж. Манна и М. Стенли «Психопатология суицидального поведения» (Mann, J. J. and Stanley, М. Psychopathology of Suicidal Behavior. Annals of the New York Academy of Sciences. Vol. 487, 1986). Они показывают, что в большинстве случаев суицида имеют место психосоциальные и нейропсихологические его корреляты, которые ведут к определенной деформации сознания, связанной, как правило, с клинической депрессией. Суицид, иначе говоря, куда чаще оказывается медицинской, нежели духовной проблемой. — Считавшееся ранее результатом прежде всего депрессивных нарушений, самоубийство «признается теперь конечным итогом действия определенных комбинаций генетических, психобиологических, психосоциальных и медикаментозных факторов» (Мапп — Stanley. Preface, IX). — Воздействие социального окружения в детстве может создать болезненную «склонность к суицидальному поведению». В 91 % выборочных случаев самоубийства и покушения на самоубийство обстановка в обследуемых семьях оказалась нестабильной или хаотической. Главной причиной этого признана деформация личных отношений в семье, порождающая страх перед неминуемым ее распадом. Последующая депрессия, осложненная употреблением наркотиков и алкоголя, часто приводит к импульсивным суицидальным попыткам (Adam, K. S. «Early Family Influences on Suicidal Behavior»// Mann — Stanley, 63–71. См. также: Henseler, H. «The Psychology of Suicide»// Concilium 179 (3/1985), 21–28. Автор указывает, что известный социолог Э. Дюркгейм в 1897 г. стал первым авторитетным исследователем, предположившим, что большинство самоубийств не является продуктом свободной воли). — Неоднократные утраты близких людей и порванные межличностные связи могут «выполнять роль фактора, вызывающего как попытку, так и осуществление суицидального акта. Вероятность этого особенно велика там, где подобные утраты случаются на протяжении небольшого срока — скажем, нескольких месяцев. Депрессия — на почве отсутствия социальной поддержки (семьи, друзей и т. п.), особенно при ранней утрате одного или обоих родителей (равно как и возникшая на иной почве, но осложненная такого рода обстоятельствами), — «предстает как психосоциальный фактор риска, формирующий предрасположенность к суицидальному поведению у взрослых…» (Cross С. К. and Hirschfeld, R.M.A. «Psychosocial Factors and Suicidal Behavior»//Mann — Stanley, 77–86). |
|
|
