Met. Hierotheos (Vlachos)


This seven(?)-part series of blog posts is based on a talk I gave earlier in the year to a group of Christians who wanted to know more about Orthodox spirituality. It is quite basic and possibly in need of further reworking, but I post it here in the hope that it may be of help to some. (Continued from here).

This lifelong process of repentance involves an active struggle or ascesis, in which we cooperate with God’s grace as we try to live according to His commandments. This is not simply a matter of outer observances, but rather of using the means that the Church gives to us to grow in purity of heart. For the commandments ultimately lead to a life according to the Beatitudes. (Matt 5:1-12) Metropolitan Hierotheos (Vlachos) of Nafpaktos writes:

“Blessed are the poor in spirit” is the Lord’s commandment that we should look for our spiritual poverty, that is, that we should experience our wretchedness. “Blessed are those who mourn” is the Lord’s commandment to weep over the passions which we have in us, over our desolation. “Blessed are those who hunger and thirst for righteousness” is the Lord’s commandment to hunger and thirst after communion with God. “Blessed are the pure in heart” is Christ’s commandment to purify our hearts. When He says “blessed” it is as if He said: “Become poor, mournful, thirsting for righteousness”, and so forth.*

Rooted in the Scriptures and in the teaching of Christ, the Church has developed ascetic practices that help us to live according to the commandments of Christ and to bring our wills into conformity with His. These include vigils, study, prayer, self-control and hesychia. However, how we apply these will vary from person to person. We are all different and have different needs. Moreover, we are saved not as isolated individuals, but as members of the Church. Orthodox tradition therefore emphasises the importance of accountability and of seeking the guidance of a trusted spiritual father who can serve as a physician of souls, for on our own we are capable of great self-deception. It also emphasises – and the liturgical texts for the first week of Great Lent make this abundantly clear – that heroic acts of asceticism are of no use if they do not make us more loving towards our neighbours.

Asceticism is a difficult topic to address in some contemporary Christian circles and misconceptions abound. It may help to say what asceticism is not: it is not suffering for sufferings sake, as if that will somehow help us, or please God. It is not an attempt to win favours with God. It is not rooted in some dualistic hatred of the body. On the contrary, asceticism, which comes from the word for struggle, is rooted in the recognition of the importance of our bodies for our salvation. By curbing our appetites it enables us to break through the mental images we may have of ourselves and to face up to who we really are and to the things that matter to us. And it enables us to learn true freedom, for we may think that we are free but we do not realise the extent to which we are really controlled by our desires.

This recognition of the importance of the body is also found in the Orthodox approach to prayer. Prayer is not simply a mental activity, but one that involves all our senses. The traditional Christian posture for prayer is that of standing – the posture of the Resurrection –, although kneeling and prostrating have their appropriate times and places as well. This use of our bodies is expressed in other ways – gesture, icons, incense, music, colour, light and so on. These are not simply arbitrary or a form of decoration, but are conveyers of meaning although often at a very subtle level.

What we do in our bodies affects the whole of our lives. Many western converts to Orthodoxy find that we need to get over a certain threshold before we are able to do things like kissing icons and making prostrations. Yet in doing so a whole world opens up for us as we come to realise, not simply in theory but in reality, that Christianity is not simply about what we believe with our cerebral minds, but what we do. And through the “doing” we are gradually led to the place of the heart, the place where true transformation can occur.

To be continued…

* Metropolitan Hierotheos (Vlachos), Orthodox Psychotherapy, 48.

Metropolitan Hierotheos continues his discussion of Orthodoxy as a therapeutic science in Orthodox Psychotherapy by arguing that if Christianity is chiefly something that heals, then the same should be said for theology. Orthodox theology is both the fruit of therapy and also points the way to therapy.

Theologians, in an Orthodox understanding, are those who have been healed. His Eminence quotes Saint Gregory the Theologian who claimed that theology is “for those who have been examined and are passed masters in the vision of God and who have previously been purified in soul and body, or at the very least are being purified.” (31) Moreover, Saint Neilos the Ascetic (Evagrius of Pontus)* linked theology with prayer, especially noetic prayer, stating “If you are a theologian, you will pray truly. And if you pray truly, you are a theologian.” (more…)

I decided to start reading Orthodox Psychotherapy by Metropolitan Hierotheos (Vlachos) of Nafpaktos for Lent. I don’t know how much blogging I will do on this, but I am going to try. I had thought of reading this book quite a while ago but had been a bit put off for two reason – partly the negative reaction of someone else, whose judgements I have since learnt to take with a certain caution, and partly because I had assumed from the title that it is a book about Orthodoxy and psychology. I have nothing against such books but, not having much background in psychology, it is a genre that I have not yet got into.

However, on closer perusal it became clear that the title is misleading – it does not refer to the modern practice of psychotherapy, but rather to its literal meaning, namely the cure of the soul, or the healing of the person. Essential this is a book about the Orthodox understanding of spiritual life.

In his opening chapter Metropolitan Hierotheos outlines that Christianity, and especially the Orthodox understanding of it, is a therapeutic science. He begins by asking what Christianity is and argues that it is not a philosophy or a religion in the sense that these are normally understood today. It is not a abstract speculation, nor is it a way to placate God or ensure a place in the afterlife. Rather it is the revelation of God and the vision of the uncreated Light which enables us to participate in the Kingdom of God here and now.

It offers life, transforms biological life, sanctifies and transforms societies. Where Orthodoxy is lived in the right way and in the Holy Spirit, it is a communion of God and men, of heavenly and earthly, of the living and the dead. In this communion all the problems which present themselves in our life are truly resolved. (25) (more…)