“You look into a mirror so that you may know what is in your face, whether there are any blemishes in it, and having seen the blemishes, you cleanse them. Let the pure life of Christ be a mirror to your soul, look into it often and know what is in your soul… [For] in it you will see what is contrary to the life of Christ, and you will cleanse it all like blemishes with repentance and contrition of heart.”

St. Tikhon of Zadonsk

Three of my most favorite verses in the New Testament come from the first chapter of the Epistle of St. James. “²²But be doers of the word, and not hearers only, deceiving yourselves. ²³For if any one is a hearer of the word and not a doer, he is like a man who observes his natural face in a mirror; ²⁴for he observes himself and goes away and at once forgets what he looks like.” If any of you are like me then together we must admit how difficult it is to remain determined in the “doing” of the Word of God in obedience to the life of the Church. The ease with which we forget, lose sight, or possibly even ignore our vocation to the royal priesthood (1 Peter 2:9), should be cause for great concern.

It is intriguing how the Orthodox Church defines “ascesis” as “the art of spiritual discipline.” What is an art and how can it be connected to spiritual discipline? An art is dynamic, creative, needful of concentrated practice, guided by certain rules and capable of producing great beauty. We see its connection in the lives of those “luminaries” revealed in the Church who have perfected their “ascesis” by affirming the action of God’s grace when man is both hearing and doing the Word of God.

One of the most profound labors of “ascesis” is truly an art unto itself. This is the art of self-examination. A great corollary of “ascesis” would be without the art of self-examination we are left to the hell of spiritual deception. The reasons lie in the fact that our fallen nature doesn’t really like being honest with itself. To be honest with oneself usually demands a response and the need for change… “repentance and contrition of heart.” To be honest with oneself inevitably reveals how weak and sinful we really are and, in our pride and self-indulgence, how unwilling we are to admit that we are often rebellious and spiritually lazy.

If I could choose one prayer to be answered today it would be for God to grant us the knowledge of the depth of His love for us. “Thou lovest me more than I myself know how to love,” says the morning prayer for God’s will by Metropolitan PHILARET. I believe completely that if we knew even a “mustard seed” of this compelling love we would be unable to resist the opening of our hearts before the throne of His mercy. And for what purpose? That His forgiveness might heal both soul and body. By opening our hearts to Him in faith and obedience to the “ascesis” required of all who bear the Name of Christ (i.e. fasting, prayer, virtue) we discover through the temptations we face not the indifference of a guilt-imposing God but rather the revelation of His merciful freedom in knowing the very sins of which we need to repent. For example, if I get angry when I fast it doesn’t mean that I should quit fasting. It means that I should increase my self-discipline and seek the grace of God for healing and patience. The revelation of our passions is God’s mercy showing us what we need to confess and where to aim the weapons of “violence” (Matt. 11:12) in our spiritual warfare.

Let us therefore be encouraged and look directly into the mirror of God’s mercy and be ready to cleanse the blemishes of our soul. For when we honestly embrace our Christian “ascesis,” courageously see our temptations and fearlessly resist the demands of our passions God teaches us how to love and reveals that He came not to punish but to save.

“A ploughman plows a field, does he not repeat this action again and again? How else would the field be tilled if he did not repeat this action from dawn to dusk, deepening furrow after furrow? A traveler goes along a road. Does he not every moment renew the same action, the same effort? How else would his journey pass and his destination be reached? A carpenter cuts planks in his workshop. Does he not repeat the same effort for every plank? How else would he prepare the required number of planks? My brethren, is not everything that we do on a practical level a series of repetitions? Let not the preacher of Truth grow weary and say, ‘I have told them, I will not repeat it.’ Let not the hearer of Truth grow proud and say, ‘I have heard that once and don’t need to hear it again.’”

St. Nicholi of Geza (gzeecha) Chrysostom

It seems so obvious, doesn’t it? So obvious that you and I both wonder why I would even feel the need to “meditate” on such a topic? The truth is, however, when it comes to matters of faith and salvation people seriously struggle to sustain convicted, repetitive effort in living the Orthodox Christian life. Truly embracing a message like this is not as obvious (or easy) as it may seem.

I suspect that most people don’t know this but of all the “complaints” lodged against the life of the Church one of the most common is, “Father, liturgy can sure be boring.

It’s the same thing over and over again.” Superficially I suppose this is true but this is certainly not the essence of Divine Liturgy or for that matter of any aspect of our life in Christ. In response I ask, How many times is it enough to sing, “Lord, have mercy.”? How often do you believe you need Holy Confession and Communion? Which days during the church year are you willing to decide that your rule of prayer or keeping the fast is optional? Are you bold enough to proclaim when Truth is Truth and when it is relative? Beloved, our whole life in Christ is built upon repetition and routine. Physical athletes must train every day to achieve success in their discipline. We are spiritual athletes continually training to grow, by the grace of God, in strength and endurance, that we might be successful when called to spiritual contest.

Each man is responsible to face the humbling task of recognizing his own weaknesses. These are very difficult to discern. My “recognition” may be true. It may be defined in weakness or in innocent error. It may also be the product of obstinacy or an unfaithful refusal to live within God’s clear boundaries and commands. St. Tikhon of Zadonsk reminds us, “It is not the name of Christian that shows the true Christian, but the struggle against the flesh and against every sin” (Journey to Heaven). True Christianity is immersed in this unceasing struggle and the Church in Her holy wisdom gives us the standards by which we evaluate the state and progress of our soul. This is the one constant reminder of our need for vigilance and the fact that no matter what our perceived limitations are there is no neutrality in spiritual warfare: we either grow or fade.

Repentance, repetition, routine, ritual are all foundations of our cooperation with God’s grace as we work out our salvation in fear and trembling. We must never tire of Godly discipline and the seeking of the knowledge of our sin revealed in the temptations that we face. Maybe it would be easier if we were to define what our life in Christ is not. It is not fast-paced, ever-changing, entertain me and then bless me Christianity. It is a steady, repetitious, slow-paced, highly dedicated and involved lifestyle, and it is God given because He knows our binding need for regularity and routine in order for our heart to enter into the joy and freedom of God’s Kingdom within and without.

“The Lord combined melody with prophesy so that everyone would sing holy hymns with total diligence while they are being carried away by the smooth flow of verses. Nothing rouses or inspires the spirit, nothing releases it from the earth and earthly ties, nothing fills the spirit more with love for wisdom and indifference toward earthly cares than harmonious singing, a holy song composed by the rule of rhythm”

St. John Chrysostom

There are many characteristics of harmony present in liturgical singing. A pleasing combination of elements can and will reveal the glory of God’s Kingdom in the “harmonious” presentation of His worship.

The first spiritual task before each individual within the Church, from patriarch to child, is to embrace their role and responsibility in the worship of God. Each person is accountable to the one gift that all human beings share: the ability to bless God. Fr. Alexander Schmemann (+1983) wrote in his book, For the Life of the World, “‘Homo sapiens,’ ‘homo faber’… yes, but, first of all, ‘homo adorans,’ (the one who adores).” God wove into the very fabric of man’s created nature the natural instinct to adore. Could it have been any other way for God Whose nature it is to create, having created us specifically for fellowship with Himself? Man essentially possesses the attribute of adoration. The only choice we truly have is how to express our free-will when choosing the object of our worship.

Let us look for a moment at the Parable of the Talents (Matt. 25:14-30). The servant who buried his one talent may very well have been a servant who rejected his natural inclination to truly bless God and even worse he may have misdirected his adoration to a false God, falling into idolatry and condemnation. The importance of harmony between our natural inclination, our choice and the spiritual discipline necessary to nurture repentance can never be stressed enough, continually guarding against idolatry, fear and self-determination.

Orthodox liturgical singing serves a spiritual purpose. It communicates “the one thing needful.” It cannot be said more directly or simply than this. However, believing that something is “spiritual” does not mean that it cannot be beautiful. The witness of Tradition tells us that it must be venerable, sober, pious, yes, but also beautiful. There is a harmony in the presentation of liturgical singing between the text and its melody. Those who have been blessed to lead the singing of the Church hopefully have been done so because of their recognized worthiness and ability. The general congregation follows by joining their own voice to the voice of those who lead. The clergy, the singing leadership and the congregation struggle together for purity of heart and together they work hard to execute the liturgy accurately and pleasantly. With due practice and attention to pace all are sanctified by the voice of the Church and Her sung theology. We sing, we hear and we are blessed; sometimes knowingly but most times in the silent stirrings of the Holy Spirit within us.

Is there anything more important in our lives than the worship of God? Our families, our jobs, our relationships, our hobbies are only fulfilled when we offer them in the context of it. By the grace of God we are members of His Kingdom. Are we working hard to see this blessing and show our thankfulness? We are told to bless God with purity of heart and prepared voice that the world may know His Glory. With the choirs of Angels and Saints let us sing to ignite our longing for the Heavenly Kingdom!

“My desire to paint [write] icons coincided with my seeing in the church an artistic expression whose content visually brought to life what I prayed, believed in, and strove for all my life”

Iconographer John Lickwar, The WORD Magazine, June, 1999

One of the most impressive and beautiful aspects of the Orthodox Church has to be her “art” forms. The two most obvious are liturgical music and iconography. One cannot pray as an Orthodox, either privately or corporately, without the images and sounds of the Church always before him. Observers of the Orthodox Church, often without full understanding, are continually awed by the majesty expressed in the sights and sounds of Orthodoxy.

It is a delicate matter, however, to discuss icons and hymnography. Whether one is a member of or visitor to the Orthodox Church, tradition and taste always arouse a variety of responses to the questions surrounding these expressions of faith; Orthodox Christians may have a strong preference for either Byzantine or Slavonic stylings, while Christians from other traditions may have a wide range of appreciation/non-appreciation, attraction/disdain or acceptance/rejection. What I’ve gathered from discussions with Christians from non-Orthodox backgrounds is that these forms are “foreign” and “exotic” and take much effort to become accustomed to, which the Orthodox take for granted.

From the Orthodox perspective any suspicions regarding the use of icons (whether Christological or pagan) were settled long ago. According to the 7th Ecumenical Council (Nicea, +787) and the debates of the 8th and 9th centuries, the icon of Christ affirms a confession of faith in the Incarnation. Art cannot retain a “neutral” function, it can and even must express faith. Icons are an expression and source of divine knowledge proclaiming the good news about God becoming man, about deified humanity, first in Christ, but also through Him and the Holy Spirit in the Virgin Mary and all the saints. “Thus, it was the council’s decision that the rejection of the holy images was the rejection of the fact of salvation by God in Christ and the Holy Spirit” (The Orthodox Faith, v. 3, Bible and Church History, Fr. Thomas Hopko).

The council also clarified the subtle, yet very clear distinction between veneration and worship. In the fullness of the Incarnation Christ alone can be depicted in icons, not God the Father or the Holy Spirit. The icon itself is honored because it is both representation and reality. It is an object of veneration while worship is reserved for God alone. The Theotokos and the saints are depicted and venerated, never worshipped, because of the image of Christ revealed through their faithful and holy lives. “It is no longer I who live, but Christ who lives in me…”(Gal. 2:20). The kissing of or bowing before an icon is a pious action addressing its “prototype” as a simple sign of worship to God and adoration of His saints.

I meditate on this topic because of the sincere struggles I’ve encountered with inquirers who desire to embrace all that is Orthodox. Also, I never want to take for granted the beautiful understanding and appreciation I’ve been given for all the expressions of faith in the Church. What is seen in the images and heard in the hymns enlightens the pathway of our salvation like a series of clues leading to the solving of a great mystery. Indeed, God’s mystery is revealed in the sights and sounds of His Church, bringing to life that which we believe and pray!

His Beatitude, Ignatius IV, Patriarch of Antioch
July 25, 1999, Homily at Patriarchal Divine Liturgy

I was particularly moved by the homily given by His Beatitude, Ignatius IV, Patriarch of Antioch and all the East at the Antiochian National Convention’s Patriarchal Divine Liturgy. In fact, throughout the week of the convention I was blessed to hear His Beatitude speak several times. All his talks were deeply rooted in the theology of the Incarnation. “We do not worship a god who is far off or unrelated to who we are, rather we worship Him who out of love became all that we are in order to draw us to Himself.” The Incarnation, God become man, is truly mystery and miracle. Grace entered the world through this divine and holy act, completely and concretely renewing the authority of creation, restoring and proclaiming its original beauty in the image of its Creator.

We worship God “who has revealed Himself to us” in His Church given to us by the Holy Spirit, through Christ and His Apostles, as a body of believers given to each other to witness to the power of the True God with our consecrated authority in the world. I am amazed by the truth and power of this vision, I am challenged by our call to stewardship and I am humbled by my many selfish failings.

What challenged (and captivated) me the most about His Beatitude’s words was this idea of being consecrated for the other. In a world where looking out for oneself is held up as the standard by which a society measures individual achievement and success it was most refreshing to be reminded that as children of God true blessings will only be found through acts of giving, sacrifice and offering. When St. Paul explained the purpose of the gifts of the Holy Spirit, “So with yourselves; since you are eager for manifestations of the Spirit, strive to excel in building up the church” (1 Cor. 14:12), the church at Corinth to whom he was writing was indeed searching for “manifestations of the Spirit.” He instructed them that the purpose of these gifts was not for personal gain but rather for the good of all. How I wish the churches of our own day hungered for this instruction. It often seems that Christians today, just like everyone else, are more interested in manifestations of talent rather than manifestations of the Spirit in order to pursue a higher and more comfortable, personal standard of living. This divergent application of personal gifts has eroded the authority of the Church as God’s children pour their energies into building personal accomplishment and temporal security rather than nurturing an eternity secure in the gift of a clear, “other-centered” conscience. Most pastoral issues brought to my care center precisely on the problem of people dedicating their energies to false gods and simply losing their connection with the True God and the life He has intended for us to live. How much more simple can it be than this, “Seek first [God's] Kingdom and his righteousness, and all these things shall be yours as well” (Matt. 6:33)?

I reflect on His Beatitude’s words to remind us of one of life’s many meanings. We are first and foremost called to be stewards of God’s great creation, not possessors or owners. We are consecrated tenants called to “lift up our eyes, and see how the fields are already white for harvest” (John 4:35). We are free but only when this freedom is used for obedience and virtue. Jesus asked, “For what does it profit a man if he gains the whole world and loses or forfeits himself” (Luke 9:25)? Why do we hear so many stories of successful people who after years of worldly pursuits come to realize their self-centered emptiness, finding only God and service to their fellow man as the only source of true fulfillment?

Jesus encountered the rich young man saying, “If you would be perfect, go, sell all that you possess and give it to the poor… and come, follow me” (Matt. 19:21). The young man was unable to see the inner idols of his own heart and sadly, and selfishly, departed. Let us strive to be even more generous in our consecration to serve each other and thereby gain a deeper understanding of the words of Jesus, “If I then, your Lord and Teacher, have washed your feet, you also ought to wash one another’s feet” (John 13:14).