The first thing we must have if we are going to have the true interpretation of the signs of the times is something we can call basic Orthodox knowledge. That is, knowledge of the Holy Scripture, both the Old and New Testaments (and not just according to the way it seems, but according to the way the Church has interpreted it); knowledge of the writings of Holy Fathers; knowledge of Church history; and awareness of the different kind of heresies and errors which have attacked the Church’s true understanding of dogma and especially of the last times. If we do not have a grounding in sources such as these, we will find ourselves confused and unprepared. That is precisely what our Lord tells us: to be ready, to be prepared. Unless we have this basic knowledge, we will not be prepared and we will misinterpret the signs of the times.
A few years ago a book was printed in English which has become a fantastic bestseller for a religious book. It has sold over ten million copies in America. It’s called The Late Great Planet Earth by Hal Lindsey, a Protestant Evangelical in Texas. In a rather superficial style he gives his interpretation of the signs of the times. He believes it’s the last times we are living in now. He believes that everywhere around us there are being fulfilled these signs which our Lord talked about. If you read this book, you find that sometimes he gets something more or less correct according to our Orthodox understanding, sometimes he is totally off, and sometimes he is partly wrong, partly right. It’s as though he’s just guessing, because he reads the Scripture according to his own understanding. He has no basic Orthodox Christian knowledge, no background in the true knowledge of the Scriptures and the Holy Fathers. Therefore, if you read this book seriously, you will find that you become very confused. You don’t know what to believe any more. He talks, for example, about a millennium which is supposed to come before the end of the world. He talks about the rapture, when Christians are supposedly gathered up into the heavens before the end of the world, and then watch how the people suffer down below. He talks about the building of the Temple in Jerusalem as though this is a good thing, as thought this is preparing for Christ’s coming.
If you read such books as this (there are many other books like it; this one happens to be a bestseller because the author caught the imagination of people just at one particular time), and if you take them all as truth, you will find that instead of recognizing Christ—which is the whole reason for our understanding about the signs of the times—you will be accepting Antichrist.
Take, for example, the very question of the Temple in Jerusalem. It is true, according to Orthodox prophecies, that the Temple will be rebuilt in Jerusalem. If you look at people like Hal Lindsey, or even the Fundamentalist Carl McIntire, they are also talking about the building of the Temple, but they’re talking about it as though we are building it in order for Christ to come back and reign over the world for a thousand years. What they are talking about is the coming of Antichrist. The millennium, according to the Protestant interpretation, as being a special thousand-year reign at the end of the world, is actually the reign of Antichrist. In fact, there have already been people who have arisen and proclaimed their thousand-year kingdom which is going to last until the end of the world. The last one was Adolf Hitler. This is based upon the same kind of chiliastic idea: that is, interpreting the millennium in a worldly sense. The actual thousand years of the Apocalypse is the life in the Church which is now, that is, the life of Grace; and anyone who lives it sees that, compared to the people outside, it is indeed heaven on earth. But this is not the end. This is our preparation for the true kingdom of God which has no end.
There are many books of basic Orthodox knowledge now available. Those who are seriously concerned about studying the signs of the times should first be very well versed in some of these books, and they should be reading them, seriously studying them, and having them as daily food. The best books to read are not someone’s interpretation of Revelation (the Book of Apocalypse), because right now there’s not really any Orthodox interpretation of this in English.2
The best books are the basic spiritual textbooks. First of all there are basic texts of Orthodox dogmas, the various catechisms. One of the best is the eighth-century work of St. John Damascene, On the Orthodox Faith, which goes through the whole of the catechism. An even earlier one is St. Cyril of Jerusalem’s Catechetical Lectures, that is, lectures prepared for people about to be baptized, which goes through the whole Creed and tells what the Church believes. There are many similar books of catechism, both in ancient times and in more modern times. More recently we have the catechisms in Russian of Metropolitan Platon and Metropolitan Philaret, which are a little shorter and simpler.
Then there is a different kind of book: commentaries on Holy Scriptures. There are not too many of these in English,3 but we do have some of the commentaries of St. John Chrysostom. This area is a little bit weak in English, because there are many good books in Russian which are not in English yet, including more recent books of commentaries on the Scriptures, even on the Apocalypse. Archbishop Averky’s books are very good, but they’re just being put into English now. God willing, before too long, they will be out.4
Then, besides these two kinds of books—basic catechism and commentaries on Scripture—there are all the books on Orthodox spiritual life. These include the Lausiac History (which tells about how the monks lived in Egypt, and how they fought spiritually), the Dialogues of St. Gregory of Rome, the Lives of Saints, The Ladder of St. John, the Homilies of St. Macarius the Great, the books of St. John Cassian, the Philokalia, Unseen Warfare and St. John of Kronstadt’s My Life in Christ. These books deal with basic Orthodox spiritual life, spiritual struggle, how to discern the wiles of the demons, how not to fall into deception. All of them give a basic foundation by which to understand the signs of the times.
Then there are the works of more recent writers who are in the same patristic spirit as the ancient Holy Fathers. The main examples are the two great writers of 19th-century Russia, Bishop Theophan the Recluse and Bishop Ignatius Brianchaninov,5 whose works are now coming out gradually in English. Bishop Ignatius’ book The Arena and various articles by Bishop Theophan are in English.6 These two writers are very important because they transmit the patristic teaching down to our times. They have already explained many questions which arise concerning how to understand the Holy Fathers. For example, the new Orthodox Word has a whole text of Bishop Ignatius on the toll-houses which the soul meets after death. Sometimes, in reading the Holy Fathers, one has questions on such subjects and doesn’t quite know how to understand what the ancient Fathers say, and these more recent Father explain these texts.
There are the histories of the Church, which tell of God’s revelation to men and how God acts with regard to men. It is very instructive to read the stories of the Old Testament, because exactly the same things repeat themselves in the New Testament. Then one should read, along with he New Testament, the histories of the New Testament Church. For example, there’s a pocketbook of Eusebius’ History of the Church, which traces the history of the Church down through the first three centuries, written from an Orthodox Christian point of view.7 It’s very important to see what early Church writers saw was important in the history of the Church: the martyrs, the apostles, and so forth.
So all these different kinds of writings help to prepare us with basic Christian knowledge, that is, catechisms, commentaries on Scripture, books on spiritual life, more recent patristic books in this same spirit, and histories of the Church. Before we do too much reading about what specifically the signs of the times mean, we should have a basic background in all of these categories of books. All of them prepare one to understand something about the signs of the times. Once one has begun to prepare oneself like this, it is not merely a matter of adding knowledge up in one’s head and being able to repeat by heart certain phrases, to have exactly the right interpretation of a Bible verse, or anything of the sort.
Fr. Seraphim Rose
There is a “texture of life” that cannot be reduced. It has a richness that rational descriptions cannot capture. Though we battle with powerful forces that draw us towards the destructiveness of sin – there is written deep within us a hunger for wholeness and the capacity for God. In the words of St. John, “Greater is He that is in you than he that is in the world” (1 John 4:4).
This texture also belongs to the Kingdom of God, though in even greater measure. Christ Himself brought the Kingdom into our midst. Wherever He went the signs of the Kingdom followed: the blind received their sight, the lame walked, the lepers were cleansed, the dead were received back to life, and the poor had good news preached to them. How do you measure the gift of sight to a blind man, or the joy of a family who receives back into its midst one whom they thought dead?
The Orthodox Tradition, which is often described by many as “mystical,” is not “mystical” in any sense of “esoteric” or “strange.” Such adjectives for the faith are simply a reaching for words to describe a reality that is richer than any merely rational scheme or metaphysical explanation. It is the largeness of a Kingdom that cannot be described or circumscribed, and yet is found in the very heart of the believer. What words do we use to describe something which dwarfs the universe and yet dwells within us?
It is the texture of depth – or to use St. Paul’s expression: “For I am persuaded that neither death nor life, nor angels nor principalities nor powers, nor things present nor things to come, nor height nor depth, nor any other created thing, shall be able to separate us from the love of God which is in Christ Jesus our Lord” (Romans 8:38-39). This is not merely a statement that nothing has the power to separate us from God, but that nothing has such height or depth as the love of God. It is a rich mixture of images – from the measurement of space, to the angels of heaven, to the elements of time – nothing reaches to the end of the love of God – the very stuff of His Kingdom.
It is for such reasons that I always find myself repelled by efforts to reduce doctrine to simplified formulas. Doctrine – the teaching of the faith should not reduce our understanding but enlarge it – to the very point of silence – and beyond. It is why it is so frustrating to try and explain icons. No one has an argument with the presence of words in the Church – the icons do the same things words do – only with color and in the language of silence. I can enter the Church, remain in silence and yet see (and hear!) something other than the incessant chatter of my own mind. The icons speak with the texture of the Kingdom – opening windows and doors that transcend every height and depth, things present and things to come.
Becoming aware of this texture requires the careful attention of an Orthodox life. Our lives are often filled with tensions and judgments with jealousy and greed – all of which serve to deaden our hearts and make us blind to the true character of the Kingdom in our midst. The Kingdom is reduced to slogan – a cypher for a set of opinions. Patience, inner stillness, love and forgiveness are the disciplines that make it possible for us to perceive the texture of the Kingdom. It allows its depth to be formed in our hearts.
The stillness of an icon should be approached with a stillness in our heart. The rhythm of the liturgy should be allowed to become the rhythm of our souls. The words of Scripture should not sail over our heads but echo within us. The texture of all these things is the same texture as that being formed within us by the work of God’s Spirit. It will become the texture of our true existence.
http://agapienxristou.blogspot.ca/2013/10/nor-height-nor-depth-nor-any-other.html
Prayer is the foundation of the Orthodox way of life. What is Prayer? It is a dialogue between you and God. It unites your soul with God. It is through prayer that you unite with God and receive the gift of His grace to aid you in overcoming your passions and living life based on love. Through prayer you also learn to control the distractions of your mind, allowing you to become more watchful and focused in your daily activities. Prayer is the key to entering a life based on the virtues.
How do you pray? First, establish a regular time and a private place. You should have a specific rule for both morning and evening. Don’t try to “wing it.” This is not a relaxation exercise, but a path of communion with your God. You will benefit from having a specific set of guidelines that you follow each time with no excuses for shortcutting them. In your rule, incorporate standing, prostrations, kneeling, making the sign of the cross, reading, and at times singing. Use prayer books and written prayers. The Orthodox prayer books are filled with prayers that have been well-tested and used for hundreds of years. Prayer does not need to be a creative activity. Above all, you need to be sincere. Keep your awareness in your heart and concentrate on the words of the prayer. Once you establish a rule, always keep it. Work with your spiritual Father on this.
You begin praying by focusing your consciousness in your heart and forcibly gathering there all the powers of your soul and body. Before you start your prayers, take time to quiet yourself and to concentrate your energies in your heart. Christ says, “Enter into thy closet and ... shut thy door” (Mt 6:6). Remove all activities that could disrupt your inner descent. Set aside, to the best of your ability, all of your problems of the day and your worries for tomorrow. This is not a time for thinking or worrying. When you are preparing to pray, stand, sit or walk a few minutes and steady your mind to concentrate on God. Reflect on who it is that you will be addressing. Remember, it is God Himself, the Creator of All, with whom you are about to talk. Try to hold in your heart a feeling of humility and reverent awe. If you are able, make some prostrations before you begin.
As you begin to pray, enter into every word of the prayer. Bring the meaning of the words down into your heart. Do not rush through the prayers like you are in a hurry to finish them. Let the words of the prayer slowly drop into the depths of your heart with humility and awe of God. You need to slow your mind down so you can concentrate solely on your prayer. It’s somewhat like driving a car. When you are going 90 miles per hour down the highway, you may feel exhilarated, powerful and in control. But, at high speeds things can go wrong quickly. But, when you slow down and drive at a speed of twenty-five miles per hour, the car handles easily and if someone makes a dangerous maneuver you can easily avoid it. The mind works the same way. You want to train it to slow down so it will not cause you an unneeded accident and you can open your heart to God’s presence. So, in prayer say the words slowly so you can gain the full meaning of them and allow them to penetrate your consciousness and to bring to your heart feelings of love and reverence for God. Beware of the tendency to rush to complete them hurriedly. When this happens you have turned your prayer into an obligation, another task to complete, and it is no longer true prayer. Don’t worry if you catch yourself doing this. It is normal at first. Just stop, slow down, and then continue after asking God’s forgiveness and help. You will eventually find the right pace for yourself. Also, study the prayers before you use them so you know the meaning of each word. Eventually you will want to memorize them.
After you begin to recite your prayers, you will find that your mind will want to wander. This means you are still driving at a high speed. Don’t be concerned about this; it is natural due to our overactive minds. Work constantly to improve your ability to concentrate your attention on God and your prayer. When your mind does wander, be gentle with yourself. Think of God and how He loves you and go back to recite again what you said while your mind was elsewhere. Bring yourself back to concentrate on God and the words of the prayer. Sometimes it helps to say your prayers out loud for a while to help you concentrate. The mind is quite skilled at trying to do more than one thing at a time. But in reality, you only concentrate on one thing at a time. You can easily be deceived by the mind as it leaves prayer to focus on other matters. These wanderings of the mind show you the dimensions of your busy life and where you need to find ways to make it quieter so you can be always mindful of God. Prayer is NOT the time to focus on these worldly activities, because this will only further distract you from prayer. Work to concentrate your attention more and more each time you pray. Each day you will gain in your attentiveness during prayer.
When you finish your prayers, stand for a few moments. Consider to what your prayer life commits you. Try to hold in your heart what has been given to you. Treasure it for a few moments.
It is important to make your prayer life one that is a firm rule, a desired habit, and not something that is done occasionally, sporadically or casually. Pray each and every morning and evening for fifteen minutes at a minimum. Your prayer rule should include specific prayers (See the back of this booklet for an example of a beginning prayer rule). Commit to doing your rule each and every day, just like you are committed to daily personal hygiene tasks such as brushing your teeth. You don’t forget to do them each day. You need to make prayer a similar habit, one that you never forget. Just like brushing our teeth is essential for the health of our gums and teeth, prayer is essential for the health of our soul. Persistence and patience in prayer will prepare you for God’s grace to work within you.
1. Praying Daily
Have a regular prayer rule that includes morning and evening prayer.
2. Worshiping and Participating in Sacraments
Attend and participate in the Divine Liturgy receiving Holy Communion regularly as well as regular participation in Confession.
3. Honoring the Liturgical Cycle of the Church
Follow the seasons of the church and participate in the fasts and feasts of the Church.
4. Using the Jesus Prayer
Repeat the Holy name whenever possible throughout the day or night.
5. Slowing Down and Ordering Your Life
Set priorities and reduce the stress and friction caused by a hurried life.
6. Being Watchful
Give full attention to what you are doing at the moment.
7. Taming the Passions
Overcome your habits, attachment to your likes and dislikes, and learn to practice the virtues.
8. Putting Others First
Free yourself from your selfishness and find joy in helping others.
9. Spiritual Fellowship
Spend time regularly with other Orthodox Christians for support and inspiration.
10. Reading the Scriptures and Holy Fathers
Be inspired by the lessons of the Holy Scriptures, the wisdom of the Holy Fathers and the lives of the Saints of the Church.
Silences are as eloquent as words, and like words, they can act both positively and negatively. Sometimes our inability to speak is due to God's inspiration: silence,or a different way of speaking, would be His will, rather than what we were going to say.
Saint Porphyrios said : " If you can't speak to your child about God, speak to God about your child. "
Sometimes we cannot speak because the child reacts negatively, closing up, or even resisiting verbally, or leaving the room or .... In such cases the above word of Saint Porphyrios is relevant.
Conversations with Children, Communicating the Faith, Sister Magdalen
