Lecture by metropolitan Elpidophoros of Bursa

Such an inauthentic spirituality can thrive equally in the East as well as in the West. Easy smiles, polite exchanges, sentimental sermons, painless recipes: all of these are readily disseminated to create a pleasant psychological uplifting that may even be considered spiritual by some. However, in this way, one only fools one’s soul with illusions; in this way, one will never taste of the mature fruit of a healthy Orthodox spirituality. Attending church services, praying in the traditional manner, and studying Sacred Scripture are more indicative of religiosity rather than of spirituality. Often spirituality is identified with having profound thoughts and reflections about God or else with being emotionally moved by these. But as already observed, in the Orthodox East, authentic spirituality has more to do with the gifts of the Spirit (22).

The gifts of the Holy Spirit are not weapons with which to confront enemies, resembling some powerful panoply; instead, they are gifts of love that are showered upon humble and honorable strugglers. The Church has always been troubled by and suffered from self-proclaimed saviors, from presumed spiritual leaders with unholy ambitions and achievements. The giftsof the Holy Spirit are not granted in order for one to prevail over or oppressing others, but rather for one to advance spiritually and to serve others. The Church has the sacred mission of approaching human beings existentially and lovingly in order to teach others how to love and be loved, in order to heal others and teach them to accept others, to be in communion with others and inspire them to change. As we read in the Sayings of the Desert Fathers: “Within the communion of Saints, each of us is called to ‘become like fire,’ to touch the world with the mystical force of God’s Word, so that – as the extended Body of Christ – the world, too, might say: ‘Someone touched me!’ (Matt. 9:20)”(23).

Often in Christianity a kind of puritanical spirituality has prevailed, one which at times influenced the East, where certain religious organizations gave great significance to manners of external behavior, which resulted in much weariness and suffering for many. Such puritanical spirituality of former decades was presented as counter-balance to another, more psychological spirituality. However, both of these spiritualities are considerably alienated from the very precious essence of Orthodox spirituality. For Orthodox spirituality is concerned deeply about the whole person struggling and engaging in asceticism, although never rendering asceticism as a goal in itself. After all, asceticism is only a means to achieve the ultimate goal, which is restoration, renewal and transfiguration of the old person. This is what St. Seraphim of Sarov understood as the acquisition of the all-powerful Holy Spirit. This visitation of divine grace is not determined by man from below, but by God from above.

Sometimes people are jealous of their brother, who receives priority or preference, who repents more profoundly or tastes the fruit of the Spirit sooner. Indeed, sometimes, like the elder brother in the familiar parable of the return of the prodigal, some people even argue with their heavenly Father. This is why the basic and significant criterion for measuring progress in Orthodox spiritual life is the cultivation of love. The New Testament is replete with hymns, statements and exhortations regarding the acquisition and cultivation of love. Love is the essence of God’s energy and activities. The more we love, the more we resemble God, who Himself is love. The truth is that although we struggle to learn how to love truly, we normally do not want to love the other person as he or she is; we first want to change other persons as we imagine or want them to be. Allowing space for the other, honoring the other, listening to the other, respecting the other, following the other, supporting the other, and being patient with the other – all of these are essential characteristics of true love.

Thus, the criterion of a truly spiritual person is whether or not that person loves truly, selflessly, sacrificially, and in general as the Lord Jesus Christ loves. The role of Christian asceticism is to soften the stony heart, to provide a sort of integrity, balance and roundedness, so that we may roll toward others, so that we may have contrition and compunction when we see our passions. Then, we can be more com-passionate, more forbearing, more forgiving, more tolerant with and genuinely loving toward others, namely with our fellow sinful brothers and sisters.