Today’s society and what Christian life should be like
Today’s society, the contemporary world, which is already culturally united, is characterised by many as a post-Christian world. Naturally, those who make these observations are very pleased by this. They believe that humankind has finally freed itself from the so-called constraints imposed by religion. We see, however, that instead of finding freedom, contemporary man is, more than in any other age, bound and subjugated by the idols he has created for himself. It would be a great mistake to say that our age is not religious; rather, it is deeply religious, yet idolatrous. Despite the achievements of science and technology, people have become slaves to false gods that are prominently featured in the media, advertising, fashion, and so on. Technological progress over the last few decades has been immense, but this has, in fact, amounted to a cultural and spiritual setback. We have taken a step backwards, and anyone can see this by looking at the standard of education of our children, who are exposed to many images and have access to a wealth of information, yet do not know how to express themselves in their own language, nor how to communicate or behave as part of a community. We could also mention other symptoms of this malaise afflicting our age. But let us say this: rather than ‘post-Christian’, I would say that the world is ‘pre-Christian’. The message of the Lord Christ has not penetrated everywhere, because it is not heeded by the majority of members of today’s society. Consequently, it has lost none of its relevance; all that is needed is for people to be found who can powerfully bear witness to the true, ever-new and revolutionary message of the Resurrection and of life in Christ. ‘Christianity has only just begun,’ said Father Alexander Men.
The world’s frantic pace … and the flood of information
In the sense given by the New Testament, the defining characteristic of the ‘world’—that is, of the human being who has fallen into the hands of the ruler of this world—is confusion, ‘the cunning distraction’ that draws man out of himself so that he may concern himself exclusively with that which lies outside him, with his surroundings. He becomes ‘out of himself’, as it is said at the beginning of the Triodion concerning the prodigal son. And we are already living—especially of late, following the development of new forms of communication—in a world of quantity and alienation. And the more our knowledge of the material world increases and multiplies, the more our true knowledge—which begins with self-knowledge—diminishes.
Yes, most people today are caught up in a cycle of information that they cannot control and which is, in essence, of no use to them. Yet although they live more than in any other age in vanity, they are still ‘the image of God’; a spark remains within man and awaits re-awakening. And when someone awakens and begins to understand that in the wilderness all things pertaining to idols flow back, then they realise, like the prodigal son, that they have strayed from their true homeland, from their father’s house, and can rise up and set out on the path of return. For when that spark of love and longing for God is kindled within a person, they can easily break free from the things that bind them and keep them in chains, just as a drug addict or an alcoholic can only detoxify if they find a positive direction, a new dawn in their life. And it will be this longing for God that will help them turn away from the multitude of useless information to seek the true ‘news and information’ – an expression also used by the Philokalic Fathers – ‘the good news’ that will bestow upon his heart prayer and participation in the life of the Church.
The worst thing is that people cannot pray…
Instead of saying that modern man cannot pray, perhaps it would be more accurate to say that he does not want to pray, or that he has not learnt what prayer is. For if they did know, they could very easily cast aside all that is useless in their lives so as to devote themselves solely to prayer and to the vision of God.
People live in ignorance, and often even deliberately so, because even though we do not know God, we are still afraid of Him. And true atheists are rare; most people harbour a hidden faith deep within their souls, a sense of God’s presence in their lives, but they are afraid to face it courageously, because they know that doing so will force them to reconsider their entire lives and to emerge from the lethargy of their comfort, to wake up and begin to work spiritually.
What is the most difficult problem facing the contemporary world?
Perhaps the most difficult problem facing contemporary man is, as I said at the beginning, distraction and the wasting of time on futile, useless pursuits, and their consequences, namely, ignorance of and forgetfulness of God. The ancient philosophers said that philosophy is the investigation and study of death. When a person comes to realise that they will die—perhaps even today—provided they are not completely numb to the reality—and, sadly, many have reached this state—then they may decide to embark on a endeavour that gives meaning to their life. And if they have any sense, they will decide to work towards something that is not subject to death. Just as Saint Methodius, the Apostle to the Slavs, together with his brother Saint Cyril, decided whilst they were still young not to concern themselves with anything that is not immortal. And the only thing worth living for is the Life that rose from the Tomb on the third day. And the only Person worth following and loving with all our hearts is the God-Man Jesus Christ, Who grants each of us the opportunity to become gods by grace and to taste the heavenly food of paradise.
There are no other issues as essential to humanity today as there were yesterday, save the issue of death. And Christ has resolved this through His Resurrection.
There are no other issues as fundamental to humankind today as there were yesterday, save for the issue of death. And Christ has resolved this through His Resurrection.
Whoever lives in the Risen God-Man cannot be upset, cannot be bitter or sad, for they live Easter every day and continually, just like the Venerable Seraphim of Sarov, who would greet all who visited him by saying, ‘Christ is risen!’.
Is it possible to live according to God’s will when we are surrounded by unbelief, debauchery, and so on?
Of course, things were easier when society and the state were officially Christian, when institutions and laws protected people and ensured a minimum standard of moral living. Yet even then there was much hypocrisy, and people were no more spiritual or Christian than the helpless souls of our own age, who now allow themselves to be dragged along by indecent images and blasphemous messages. But we must not now throw up our hands in despair, saying that everything has gone to ruin and there is nothing we can do. Even if it is harder, let us now stand up to them; let us avoid the devil’s temptations and traps and live a Christian life. We must realise that this depends on us and our own will; it no longer belongs to laws and institutions.
I would say – perhaps paradoxically – that it is precisely our ‘lost’ age that is exciting, because it calls on us to take the risk of being truly Christian, authentic Christians. Just as the early Christians were a minority and were hated, persecuted and imprisoned everywhere, so too today the world continues to hate Christ and His disciples. Christ the Saviour told us: ‘If the world hates you, know that it hated Me before it hated you’ (John 15:18). In the same way, we return to the normal state of Christianity only in times of persecution and oppression. And this is of great value, for it holds the promise of eternal life.
…it is precisely our lost age that is so inspiring, for it calls on us to take the risk of being truly Christian, authentic Christians. Just as the early Christians were a minority and were hated, persecuted and imprisoned everywhere, so too today the world continues to hate Christ and His disciples.
How should one choose a spiritual father?
It is very simple. They should choose a priest with whom they feel they can speak openly, before whom they can open their heart as they would before God. He need not be a miracle-worker or a famous spiritual father; it is enough for him to be a priest in good standing and to understand you.
As for obedience to the spiritual father, it is well known that mistakes are sometimes made in this regard, because a layperson’s obedience to their spiritual father is not the same as a monk’s obedience to their abbot. A monk is bound by complete obedience in every detail of daily life; he must even confess his thoughts, whilst a layperson retains a certain degree of freedom. To his spiritual father, he outlines his whole life in broad terms and the most important aspects of it; he will not ask him what to eat or how to dress. These are exaggerations which, unfortunately, are encouraged by some spiritual fathers who wish to dominate their spiritual children. Spiritual guidance must be a pedagogy of freedom, especially in the case of laypeople.
How can we attain spiritual awakening and strength, and drive out the spirit of acedia?
We are all weak. Woe betide us if we consider ourselves strong and resilient. The Holy Fathers tell us that the spiritual life consists in presenting our weakness before God. It is enough to resolve to do this and to know how we ought to present ourselves before God. For the expression of our weakness is not how much we fast, how much we keep vigil and so on; nor is it how many gifts we offer to God, but simply the emptying of our self, the casting aside of useless concerns, as I said before, and above all, setting aside a specific time each day to offer solely to God, so that I too may hear His footsteps in my heart. At first I shall hear only the clamour of the world; I shall feel a terrible weariness (achedia), but if I push myself just a little, then I shall begin to experience something entirely different; our hearts will be soothed by something we do not know exactly what it is, yet it will bring us joy. And then I shall truly come to love this daily encounter with the unseen and unknown God.
At first I’ll hear nothing but the clamour of the world; I’ll feel a terrible boredom, but if I push myself just a little, then I’ll begin to experience something entirely different; our hearts will be soothed by something we don’t know exactly what it is, but which will bring us joy. And then I will truly enjoy this daily encounter with the unseen and unknown God.
How can we place our hope in God and the saints and become more patient?
To overcome despair and impatience, it seems to me that the best thing is to get to know the saints better and, of course, Christ Himself. How might this be achieved? It would suffice to read a little each day from the Gospel and the Lives of the Saints without a critical spirit, trusting in the tradition of the Church and with the conviction that the saints were not superhumans, but, like us, people with their own weaknesses, yet people who responded to the spark of God’s love that was kindled in their hearts and who used their will to resist the enchanting yet deceptive allure of this world.
When I take the lives of the saints—and especially those of our contemporaries—as a model for my own life, when I taste the joy of God’s presence in my life through the Holy Sacraments and the holy virtues, then I shall truly acquire that abundant patience in the face of my neighbour’s eccentricities. They will not hurt me; I shall learn to accept others as they are, without seeking to change them to fit my own criteria.
How can abbots lead their communities and retain their monks?
It seems to me that the abbot must understand that he is the father of a spiritual family and do everything possible to nurture this; that is, this sense of family should be easy to understand, not in an emotional sense—that is, not by speaking sweet words to the monks to keep them in the monastery and urge them to obedience—but by opening their spiritual eyes. That is why catechesis, which nourishes the common spirit of the brotherhood, is so important in a monastery. The issue is not about having a multitude of monasteries, but monasteries that are truly ‘houses of God and gates of heaven’.
How can we increase love when parents hate their children and kill them through abortion, and children kill their parents through indifference?
When love for God grows cold, it naturally turns into hatred for one’s fellow man, for then everyone looks only to their own interests and seeks to derive as much physical pleasure as possible from life. But what is the result? Regret, unhappiness, loneliness. The world of pleasures that is highlighted by adverts and the media is a world of death, a culture of death. This world, which is heading towards self-destruction, has been conquered only by the Life that rose from the tomb, as I said above. From the Lord’s Resurrection a new world has dawned, and only when one lives in Christ will one be able to overcome the powers of death. Do not think that we will be able to stand against abortion, euthanasia, and the temptations of creating a ‘superhuman’—which is being prepared in the laboratories of Silicon Valley—by human means alone. Only through the power of the Cross will humankind be able to find not only love—which is the life and energy of God—but also humanity. Otherwise, the world will become a jungle. Today’s world clearly shows us that there is no middle ground: it is either Christ – the Lord of eternal life – or the devil – the ruler of this world. And life, which is the source of love—where can we find it if not in the Church, in the Body of Christ?
A word of comfort to conclude
Behold, from Holy Scripture, which is the source of all comfort:
‘Jesus Christ is the same yesterday, today and for ever’ (Hebrews 13:8).
‘Take heart; I have overcome the world’ (John 16:33), ‘for everyone who is born of God overcomes the world; and this is the victory that overcomes the world: our faith’ (1 John 5:4).