Παρατίθεται ἐπίσης ἡ μετάφραση στὴν ἀγγλικὴ γλώσσα ἐδῶ.
Ἂν θέλαμε νὰ ὁρίσουμε συμβατικὰ τὸν Χριστιανισμό, ὡς Ὀρθοδοξία, θὰ λέγαμε ὅτι εἶναι ἡ ἐμπειρία τῆς παρουσίας τοῦ Ἀκτίστου (τοῦ Θεοῦ)[1] μέσα στὴν ἱστορία καὶ ἡ δυνατότητα τοῦ κτιστοῦ (τοῦ ἀνθρώπου) νὰ γίνει Θεὸς «κατὰ χάριν». Μὲ δεδομένη τὴν διηνεκῆ παρουσία τοῦ Θεοῦ ἐν Χριστῷ, στὴν ἱστορικὴ πραγματικότητα, ὁ Χριστιανισμὸς προσφέρει στὸν ἄνθρωπο τὴν δυνατότητα θεώσεως, ὅπως ἡ Ἰατρικὴ Ἐπιστήμη τοῦ παρέχει τὴν δυνατότητα διατήρησης ἢ ἀποκατάστασης τῆς ὑγείας του μέσα ἀπὸ μία ὁρισμένη θεραπευτικὴ διαδικασία καὶ ἕνα συγκεκριμένο τρόπο ζωῆς. Ὁ γράφων εἶναι σὲ θέση νὰ κατανοήσει τὴ σύμπτωση ἰατρικῆς καὶ ἐκκλησιαστικῆς ποιμαντικῆς ἐπιστήμης στὸ σημεῖο αὐτό, διότι ὡς διαβητικὸς καὶ ὡς χριστιανὸς γνωρίζει, ὅτι καὶ στὶς δυὸ περιπτώσεις ὀφείλει νὰ ἀκολουθήσει πιστὰ τὰ ὁριζόμενα ἑκατέρωθεν γιὰ τὴν ἐπίτευξη τοῦ διπλοῦ στόχου.
Ὁ μοναδικὸς καὶ ἀπόλυτος στόχος τῆς ἐν Χριστῷ ζωῆς εἶναι ἡ θέωση, ἡ ἕνωση δηλαδὴ μὲ τὸν Θεό, ὥστε ὁ ἄνθρωπος, μετέχοντας στὴν ἄκτιστη ἐνέργεια τοῦ Θεοῦ, νὰ γίνει «κατὰ χάριν», αὐτὸ ποὺ ὁ Θεὸς εἶναι ἀπὸ τὴν φύσιν του (ἄναρχος καὶ ἀτελεύτητος). Αὐτὴ εἶναι χριστιανικὰ ἡ ἔννοια τῆς σωτηρίας. Δὲν πρόκειται γιὰ μία ἠθικὴ βελτίωση τοῦ ἀνθρώπου, ἀλλὰ γιὰ τὴν ἐν Χριστῷ ἀνα-δημιουργία, ἀνά-πλαση ἀνθρώπου καὶ κοινωνίας μέσα ἀπὸ τὴν ὑπαρκτικὴ καὶ ὑπαρξιακὴ σχέση μὲ τὸ Χριστό, ὁ Ὁποῖος εἶναι ἡ ἔνσαρκη φανέρωση τοῦ Θεοῦ στὴν ἱστορία. Αὐτὸ ἐκφράζει ἡ φράση τοῦ ἀπ. Παύλου (Β´ Κορ. 5,17): «εἰ τις ἐν Χριστῷ, καινὴ κτίσις». Ὁ ἑνωμένος μὲ τὸν Χριστὸ εἶναι καινούργιο δημιούργημα. Γι᾿ αὐτὸ χριστιανικὰ ἡ ἐνανθρώπιση τοῦ Θεοῦ Λόγου, ἡ λυτρωτικὴ «εἰσβολή» τοῦ Αἰωνίου καὶ Ὑπέρχρονου μέσα στὸν ἱστορικὸ χρόνο, εἶναι ἡ ἀρχὴ ἑνὸς νέου κόσμου, μιᾶς κυριολεκτικὰ «Νέας Ἐποχῆς» (New Age), ποὺ συνεχίζεται ὡς τὰ πέρατα τῶν αἰώνων, στὰ πρόσωπα τῶν αὐθεντικῶν χριστιανῶν, δηλαδὴ τῶν Ἁγίων.
Ἡ Ἐκκλησία ὡς «σῶμα Χριστοῦ» καὶ ἐν Χριστῷ κοινωνία ὑπάρχει στὸν κόσμο, γιὰ νὰ προσφέρει τὴν σωτηρία, ὡς ἔνταξη σὲ αὐτὴ τὴν ἀναγεννητικὴ διαδικασία[2]. Τὸ σωστικὸ αὐτὸ ἔργο τῆς Ἐκκλησίας ἐπιτελεῖται μὲ μία συγκεκριμένη θεραπευτικὴ μέθοδο, ὥστε οὐσιαστικὰ ἡ Ἐκκλησία νὰ ἐνεργεῖ ὡς ἕνα παγκόσμιο θεραπευτήριο. «Ἰατρεῖον Πνευματικόν» (Πνευματικὸ Νοσοκομεῖο) ὀνομάζεται ἡ Ἐκκλησία ἀπὸ τὸν ἱερὸ Χρυσόστομο (†407). Στὴν συνέχεια θὰ δοθεῖ ἀπάντηση στὰ ἐρωτήματα 1) Ποιὰ εἶναι ἡ ἀρρώστια τὴν ὁποία θεραπεύει ἡ χριστιανικὴ Ὀρθοδοξία; 2) Ποιὰ εἶναι ἡ θεραπευτικὴ μέθοδος ποὺ ἐφαρμόζει; 3) Ποιὰ εἶναι ἡ ταυτότητα τοῦ αὐθεντικοῦ χριστιανισμοῦ, ποὺ τὸν διαφοροποιεῖ ριζικὰ ἀπὸ τὶς αἱρετικὲς ἀποκλίσεις του, ἀλλὰ καὶ ἀπὸ κάθε μορφὴ θρησκείας;[3]
1) Ἡ ἀρρώστια τῆς ἀνθρώπινης φύσης εἶναι ἡ πτωτικὴ κατάσταση τοῦ ἀνθρώπου καὶ συνάμα καὶ ὅλης τῆς κτίσεως, ποὺ συμπάσχει («συστενάζει καὶ συνωδίνει» Ρωμ. 8.22) μαζί του. Ἡ διάγνωση αὐτὴ ἀφορᾷ σὲ κάθε ἄνθρωπο, ἀνεξάρτητα ἀπὸ τὸ ἂν εἶναι χριστιανὸς ἢ ὄχι, ἂν πιστεύει ἢ ὄχι, λόγω τῆς φυσικῆς ἑνότητας σύννομη τῆς ἀνθρωπότητας (βλ. Πράξ.17.26). Ἡ Χριστιανικὴ Ὀρθοδοξία δὲν κλείνεται στὰ στενὰ ὅρια ἑνὸς θρησκεύματος, ποὺ ἐνδιαφέρεται μόνο γιὰ τοὺς ὀπαδούς του, ἀλλά, ὅπως ὁ Θεός, «πάντας ἀνθρώπους θέλει σωθῆναι καὶ εἰς ἐπίγνωσιν ἀληθείας ἐλθεῖν» (Α´ Τιμ. 2.4), ἀφοῦ ὁ Θεὸς εἶναι «σωτὴρ πάντων ἀνθρώπων» (Α´ Τιμ. 4.10). Ἡ ἀρρώστια λοιπὸν γιὰ τὴν ὁποία μιλάει ὁ Χριστιανισμὸς εἶναι πανανθρώπινη (Ρωμ. 5.12: «...εἰς πάντας ἀνθρώπους ὁ θάνατος διῆλθεν, ἐφ᾿ ᾧ (= λόγω τοῦ ὁποίου θανάτου) πάντες ἥμαρτον» (=ἀστόχησαν στὴν πορεία τους πρὸς τὴν θέωση). Ὅπως δὲ ἡ πτώση (δηλαδὴ ἡ ἀρρώστια) εἶναι πανανθρώπινη, ἔτσι καὶ ἡ σωτηρία – θεραπεία ἐξαρτᾶται ἄμεσα ἀπὸ τὴ λειτουργία τοῦ ἐσωτερικοῦ τοῦ κάθε ἀνθρώπου.
Ἡ φυσικὴ (αὐθεντική) κατάσταση τοῦ ἀνθρώπου προσδιορίζεται, ἁγιοπατερικά, ἀπὸ τὴν λειτουργία μέσα του, τριῶν μνημονικῶν συστημάτων, δυὸ ἀπὸ τὰ ὁποῖα γνωρίζει καὶ ἐλέγχει ἡ ἐπιστήμη τῆς ἰατρικῆς, ἐνῷ τὸ τρίτο εἶναι ὑπόθεση τῆς ποιμαντικῆς θεραπευτικῆς. Τὸ πρῶτο εἶναι ἡ κυτταρικὴ μνήμη (DNA), ποὺ καθορίζει τὰ πάντα στὸν ἀνθρώπινο ὀργανισμό. Τὸ δεύτερο εἶναι ἡ ἐγκεφαλικὴ κυτταρικὴ μνήμη, ἡ λειτουργία τοῦ ἐγκεφάλου, ποὺ ρυθμίζει τὴν σχέση μας μὲ τὸν ἑαυτό μας καὶ τὸ περιβάλλον. Τὰ δυὸ αὐτὰ συστήματα γνωρίζει ἡ ἐπιστήμη τῆς ἰατρικῆς καὶ μεριμνᾷ γιὰ τὴν εὔρυθμη λειτουργία τους.
Ἡ ἐμπειρία τῶν Ἁγίων γνωρίζει ἕνα ἀκόμη μνημονικὸ σύστημα, τὴν καρδιακὴ ἢ νοερὰ μνήμη, ποὺ λειτουργεῖ μέσα στὴν καρδιά. Ἡ καρδιά, στὴν Ὀρθόδοξη παράδοση, δὲν λειτουργεῖ μόνο φυσικά, ὡς ἀντλία διακίνησης τοῦ αἵματος. Ἀκόμη, κατὰ τὴν πατερικὴ διδασκαλία, δὲν εἶναι ὁ ἐγκέφαλος καὶ τὸ νευρικὸ σύστημα τὸ κέντρο τῆς αὐτοσυνειδησίας μας, ἀλλὰ ἡ καρδιά. Διότι πέρα ἀπὸ τὴ φυσικὴ ἔχει καὶ μία ὑπερφυσικὴ λειτουργία. Ὑπὸ ὁρισμένες προϋποθέσεις γίνεται χῶρος κοινωνίας μὲ τὸν Θεό, μὲ τὴν ἄκτιστη δηλαδὴ ἐνέργειά Του. Βέβαια αὐτὸ γίνεται ἀντιληπτὸ μέσα ἀπὸ τὴν ἐμπειρία τῶν Ἁγίων καὶ ὄχι μὲ τὴ λογικὴ λειτουργία καὶ τὴ διανοητικὴ θεολόγηση. Ὁ Ἅγιος Νικόδημος ὁ Ἁγιορείτης (†1809), ἀνακεφαλαιώνοντας ὅλη τὴν πατερικὴ παράδοση, στὸ ἔργο του «Συμβουλευτικὸ Ἐγχειρίδιον» ὀνομάζει τὴν καρδιὰ κέντρο φυσικό, ὑπερφυσικό, ἀλλὰ καὶ παραφυσικό, ὅταν ἡ ὑπερφυσικὴ λειτουργία ἀδρανεῖ, διότι ἡ καρδιὰ κυριαρχεῖται ἀπὸ τὰ πάθη. Ἡ ὑπερφυσικὴ λειτουργία τῆς καρδιᾶς εἶναι ἡ ἀπόλυτη προϋπόθεση γιὰ τὴν τελείωση, τὴν ὁλοκλήρωση τοῦ ἀνθρώπου, δηλαδὴ τὴν θέωσή του, ὡς πλήρη ἔνταξή του στὴν ἐν Χριστῷ κοινωνία.
Στὴν ὑπερφυσική της λειτουργία ἡ καρδιά γινεται χῶρος ἐνεργοποίησης τοῦ νοῦ. Στὸν γλωσσικὸ κώδικα τῆς Ὀρθοδοξίας ὁ νοῦς (στὴν Κ.Δ. ὀνομάζεται «πνεῦμα» τοῦ ἀνθρώπου καὶ «ὀφθαλμὸς τῆς ψυχῆς») εἶναι ἐνέργεια τῆς ψυχῆς, μὲ τὴν ὁποία ὁ ἄνθρωπος γνωρίζει τὸν Θεό, φθάνοντας στὴν θέα τοῦ Θεοῦ ἢ θεοπτία. Βέβαια πρέπει νὰ διευκρινήσουμε ὅτι ἡ γνώση τοῦ Θεοῦ δὲν σημαίνει γνώση τῆς ἀμέθεκτης καὶ ἀπρόσιτης θείας οὐσίας, ἀλλὰ τῆς θείας ἐνέργειας. Ἡ διάκριση οὐσίας καὶ ἐνέργειας στὸν Θεὸ εἶναι ἡ οὐσιαστικὴ διαφορὰ τῆς Ὀρθοδοξίας ἀπὸ κάθε ἄλλη ἐκδοχὴ τοῦ Χριστιανισμοῦ. Ἡ ἐνέργεια τοῦ νοῦ μέσα στὴν καρδιὰ ὀνομάζεται «νοερὰ λειτουργία» (noetic faculty) τῆς καρδιᾶς. Διευκρινίζουμε, καὶ πάλι, ὅτι Νοῦς καὶ Λόγος (Λογική) ὀρθόδοξα δὲν ταυτίζονται, διότι ἡ λογικὴ ἐνεργεῖται στὸν ἐγκέφαλο, ἐνῷ ὁ νοῦς στὴν καρδιά.
Ἡ νοερὰ λειτουργία πραγματώνεται ὡς ἀδιάλειπτη προσευχὴ (πρβλ. Α´ Θεσσ. 5,17) τοῦ Ἁγίου Πνεύματος μέσα στὴν καρδιὰ (πρβλ. Γαλ. 4,6., Ρωμ.8,26., Α´ Θεσσ. 5,19), καὶ ὀνομάζεται ἀπὸ τοὺς ἁγίους πατέρες μας «μνήμη Θεοῦ». Ἔχοντας ὁ ἄνθρωπος μέσα στὴν καρδιά του τὴ «μνήμη τοῦ Θεοῦ», ἀκούοντας δηλαδὴ στὴν καρδιά του τὴν «φωνή» (Α΄ Κορ. 14,11ε., Γαλ. 4,6.κ.ἄ.) ἔχει αἴσθηση τῆς «ἐνοικήσεως» τοῦ Θεοῦ μέσα του (Ρωμ. 8,11). Ὁ Μ. Βασίλειος στὴ Β´ ἐπιστολή του λέγει, ὅτι ἡ μνήμη τοῦ Θεοῦ μένει ἀδιάλειπτη, ὅταν δὲν διακόπτεται ἀπὸ τὶς γήινες φροντίδες, ἀλλὰ ὁ νοῦς «ἀναχωρεῖ» πρὸς τὸν Θεό. Αὐτὸ ὅμως δὲν σημαίνει, ὅτι ὁ ἐνεργούμενος ἀπὸ τὴν θεία ἐνέργεια πιστὸς ἀποφεύγει τὶς ἀναγκαῖες φροντίδες τῆς ζωῆς, μένοντας στὴν ἀπραξία ἢ σὲ κάποια ἔκσταση, ἀλλὰ τὴν ἀπελευθέρωση τοῦ νοῦ ἀπὸ τὶς φροντίδες αὐτές, μὲ τὶς ὁποῖες ἀσχολεῖται ἡ λογική. Γιὰ νὰ χρησιμοποιήσουμε ἕνα παράδειγμα ποὺ μᾶς ἀγγίζει: Ἕνας ἐπιστήμονας ποὺ ἔχει ἀποκτήσει καὶ πάλι τὴν νοερὰ λειτουργία, μὲ τὴν λογικὴ ἀσχολεῖται μὲ τὰ προβλήματά του, ἐνῷ ὁ νοῦς μέσα στὴν καρδιὰ διατηρεῖ ἀδιάλειπτη τὴ μνήμη τοῦ Θεοῦ. Ὁ ἄνθρωπος ποὺ διασῴζει καὶ τὰ τρία παραπάνω μνημονικὰ συστήματα εἶναι ὁ Ἅγιος. Αὐτὸς εἶναι ὀρθόδοξα ὁ ὑγιὴς (normal) ἄνθρωπος. Γι᾿ αὐτὸ ἡ θεραπεία τῆς Ὀρθοδοξίας συνδέεται μὲ τὴν πορεία τοῦ ἀνθρώπου πρὸς τὴν ἁγιότητα.
Ἡ μὴ λειτουργία ἢ ὑπολετουργία τῆς νοερᾶς ἐνέργειας τοῦ ἀνθρώπου εἶναι ἡ οὐσία τῆς πτώσεως. Τὸ περιβόητο «προπατορικὸ ἁμάρτημα» εἶναι ἀκριβῶς ἡ ἀστοχία τοῦ ἀνθρώπου, στὴν ἀρχὴ ἀκόμα τῆς ἱστορικῆς του παρουσίας, νὰ διασώσει τὴν μνήμη τοῦ Θεοῦ, τὴν κοινωνία δηλαδὴ μὲ τὸν Θεό, στὴν καρδιά του. Σ᾿ αὐτὴ τὴν νοσηρὰ κατάσταση μετέχουν ὅλοι οἱ ἀπόγονοι τῶν πρωτοπλάστων, διότι δὲν εἶναι κάποιο ἠθικό, προσωπικὸ δηλαδή, ἁμάρτημα, ἀλλὰ νόσος τῆς φύσεως τοῦ ἀνθρώπου («Νενόσηκεν ἡμῶν ἡ φύσις τὴν ἁμαρτίαν», παρατηρεῖ ὁ ἅγιος Κύριλλος Ἀλεξανδρείας (†444) καὶ μεταδίδεται ἀπὸ ἄνθρωπο σὲ ἄνθρωπο ὅπως ἡ ἀρρώστια κάποιου δέντρου μεταδίδεται σὲ ὅσα ἄλλα προέρχονται ἀπὸ αὐτό.
Ἡ ἀδρανοποίηση τῆς νοερᾶς λειτουργίας ἢ τῆς μνήμης τοῦ Θεοῦ καὶ ἡ σύγχυσή της μὲ τὴν λειτουργία τοῦ ἐγκεφάλου, ὅπως συμβαίνει μὲ ὅλους μας, ὑποδουλώνει τὸν ἄνθρωπο στὸ ἄγχος καὶ στὸ περιβάλλον καὶ στὴν ἐκζήτηση τῆς εὐδαιμονίας μέσα ἀπὸ τὸν ἀτομικισμὸ καὶ τῆς ἀντικοινωνικότητας. Στὴν κατάσταση τῆς νόσου τῆς πτώσεως ὁ ἄνθρωπος χρησιμοποιεῖ τὸν Θεὸ καὶ τὸν συνάνθρωπο γιὰ τὴν κατοχύρωση τῆς προσωπικῆς του ἀσφάλειας καὶ εὐτυχίας. Ἡ χρήση τοῦ Θεοῦ γίνεται μὲ τὴν «θρησκεία» (προσπάθεια ἀπόσπασης τῆς δύναμης τοῦ Θεοῦ), ποὺ μπορεῖ νὰ ἐκφυλιστεῖ σὲ αὐτοθεοποίηση τοῦ ἀνθρώπου («αὐτείδωλον ἐγενόμην» λέει ὁ ἅγιος Ἀνδρέας Κρήτης στὸν «Μέγαν Κανόνα» του). Ἡ χρήση τοῦ συνανθρώπου καὶ κατ᾿ ἐπέκταση τῆς κτίσης γίνεται μὲ τὴν ἐκμετάλλευσή της μὲ κάθε δυνατὸ τρόπο. Αὐτή, λοιπόν, εἶναι ἡ νόσος, τὴν ὁποία ζητεῖ νὰ θεραπεύσει ὁ ἄνθρωπος, ἐντασσόμενος ὁλόκληρος[4] στὸ «πνευματικὸ θεραπευτήριο» τῆς Ἐκκλησίας.
2) Σκοπὸς τῆς παρουσίας τῆς Ἐκκλησίας, ὡς ἐν Χριστῷ κοινωνίας στὸν κόσμο, εἶναι ἡ θεραπεία τοῦ ἀνθρώπου, μὲ τὴν ἀποκατάσταση τῆς καρδιακῆς κοινωνίας του μὲ τὸν Θεό, τῆς νοερᾶς δηλαδὴ λειτουργίας. Κατὰ τὸν καθηγητὴ π. Ἰ. Ρωμανίδη «ἡ πατερικὴ παράδοσις δὲν εἶναι οὔτε κοινωνικὴ φιλοσοφία, οὔτε ἠθικὸν σύστημα, οὔτε θρησκευτικὸς δογματισμός, ἀλλ᾿ εἶναι θεραπευτικὴ ἀγωγή. Εἰς τὸ σημεῖο αὐτὸ ὁμοιάζει πολὺ μὲ τὴν Ἰατρικὴ καὶ κυρίως μὲ τὴν Ψυχιατρικήν. Ἡ νοερὰ ἐνέργεια τῆς ψυχῆς, ποὺ προσεύχεται νοερῶς καὶ ἀδιαλείπτως εἰς τὴν καρδίαν, εἶναι ἕνα φυσιολογικὸ ὄργανον, ποὺ ὅλοι τὸ ἔχουν καὶ τὸ ὁποῖο χρειάζεται θεραπεία. Οὔτε ἡ φιλοσοφία, οὔτε καμία τῶν γνωστῶν θετικῶν ἢ κοινωνικῶν ἐπιστημῶν δύναται νὰ θεραπεύσει τὸ ὄργανον αὐτὸ [...] Διὰ τοῦτο ὁ ἀθεράπευτος δὲν γνωρίζει οὔτε κἂν την ὕπαρξη αὐτοῦ τοῦ ὀργάνου».
Ἡ ἀνάγκη θεραπείας τοῦ ἀνθρώπου, κατὰ τὰ παραπάνω, εἶναι πανανθρώπινη ὑπόθεση, σχετιζόμενη πρῶτα μὲ τὴν ἀποκατάσταση τοῦ κάθε ἀνθρώπου στὴ φυσική του ὕπαρξη μὲ τὴν ἐνεργοποίηση καὶ τῆς τρίτης μνημονικῆς λειτουργίας. Ἐπεκτείνεται ὅμως καὶ στὴν κοινωνικὴ παρουσία τοῦ ἀνθρώπου. Γιὰ νὰ μπορεῖ ὁ ἄνθρωπος νὰ κοινωνεῖ ὡς ἀδερφός μὲ τὸν συνάνθρωπό του, πρέπει ἡ ἰδιοτέλειά του, ποὺ λειτουργεῖ τελικὰ ὡς φιλαυτία, νὰ μεταβληθεῖ σὲ ἀνιδιοτέλεια (πρβλ Α´ Κορ. 13,8: «ἡ ἀγάπη... οὐ ζητεῖ τὰ ἑαυτῆς». Ἀνιδιοτελὴς εἶναι ἡ ἀγάπη τοῦ Τριαδικοῦ Θεοῦ (Ρωμ.5,8., Α´ Ἰωάν.5,7 ἔ.), ποὺ δίνει τὰ πάντα χωρὶς ἀντάλλαγμα. Γι᾿ αὐτὸ καὶ τὸ κοινωνικὸ ἰδανικὸ τῆς χριστιανικῆς Ὀρθοδοξίας δὲν εἶναι ἡ «κοινοκτημοσύνη», ἀλλὰ ἡ «ἀκτημοσύνη», ὡς αὐτοπαραίτηση ἀπὸ κάθε ἀπαίτηση. Διότι μόνον τότε εἶναι δυνατὴ ἡ δικαιοσύνη.
Ἡ μέθοδος θεραπείας, ποὺ προσφέρεται ἀπὸ τὴν Ἐκκλησία, εἶναι ἡ πνευματικὴ ζωή, ὡς ζωὴ ἐν Ἁγίῳ Πνεύματι. Ἡ πνευματικὴ ζωὴ βιώνεται ὡς ἄσκηση καὶ μετοχὴ στὴν παρεχόμενη μέσῳ τῶν μυστηρίων ἄκτιστη Χάρη. Ἡ ἄσκηση εἶναι βιασμὸς τῆς αὐτονομημένης καὶ νεκρωμένης ἀπὸ τὴν ἁμαρτία φύσεώς μας, ποὺ πορεύεται πρὸς τὸν πνευματικὸ ἢ αἰώνιο θάνατο, τὸν αἰώνιο δηλ. χωρισμὸ ἀπὸ τὴν Χάρη τοῦ Θεοῦ. Ἡ ἄσκηση ἀποβλέπει στὴ νίκη πάνω στὰ πάθη, γιὰ νὰ νικηθεῖ ἡ ἐσωτερικὴ δουλεία στὶς νοσογόνες ἑστίες τοῦ ἀνθρώπου καὶ νὰ μετάσχουμε στὸ σταυρὸ τοῦ Χριστοῦ καὶ στὴν ἀνάστασή του. Ὁ Χριστιανὸς ἀσκούμενος ὑπὸ τὴν καθοδήγηση τοῦ Θεραπευτῆ- Πνευματικοῦ του, γίνεται δεκτικὸς τῆς Χάρης ποὺ δέχεται μὲ τὴν μετοχή του στὴν μυστηριακὴ ζωὴ τοῦ ἐκκλησιαστικοῦ σώματος. Χριστιανὸς ἀνάσκητος δὲν μπορεῖ νὰ ὑπάρξει, ὅπως δὲν ὑπάρχει θεραπευμένος ἄνθρωπος, ποὺ δὲν τηρεῖ τὴ θεραπευτικὴ ἀγωγή, ποὺ τοῦ ὅρισε ὁ γιατρός του.
3) Τὰ παραπάνω ὁδηγοῦν σὲ κάποιες σταθερές, ποὺ τεκμηριώνουν τὴν ταυτότητα τῆς χριστιανικῆς Ὀρθοδοξίας:
α) Ἡ Ἐκκλησία ὡς σῶμα Χριστοῦ, λειτουργεῖ ὡς θεραπευτήριο-Νοσοκομεῖο. Διαφορετικὰ δὲν εἶναι Ἐκκλησία ἀλλὰ θρησκεία. Οἱ κληρικοί, ἐκλεγόταν ἀρχικὰ ἀπὸ τοὺς θεραπευμένους, γιὰ νὰ λειτουργοῦν ὡς θεραπευτές. Ἡ θεραπευτικὴ λειτουργία τῆς Ἐκκλησίας σῴζεται σήμερα κυρίως στὶς Μονές, ποὺ ἀντέχοντας ἀκόμη στὴν ἐκκοσμίκευση (secularism) συνεχίζουν τὴν Ἐκκλησία τῶν Ἀποστολικῶν χρόνων.
β) Οἱ ἐπιστήμονες τῆς Ἐκκλησιαστικῆς θεραπείας εἶναι ἤδη θεραπευμένοι. Ὅποιος δὲν ἔχει ἐμπειρία τῆς θεραπείας δὲν μπορεῖ νὰ εἶναι θεραπευτής. Αὐτὴ εἶναι ἡ οὐσιαστικὴ διαφορὰ μεταξὺ ποιμαντικῆς θεραπευτικῆς καὶ ἰατρικῆς ἐπιστήμης. Οἱ ἐπιστήμονες τῆς ἰατρικῆς θεραπευτικῆς (Πατέρες καὶ Μητέρες) ἀναδεικνύουν ἄλλους θεραπευτές, ὅπως οἱ Καθηγητὲς τῆς Ἰατρικῆς ἀναδεικνύουν τοὺς διαδόχους τους.
γ) Ὁ περιορισμὸς τῆς Ἐκκλησίας στὴν ἁπλὴ συγχώρηση ἁμαρτιῶν γιὰ τὴν εἴσοδο μετὰ θάνατον στον παράδεισο συνιστᾷ ἀλλοτρίωση καὶ ἰσοδυναμεῖ μὲ τὸ νὰ συγχωρεῖ ἡ ἰατρικὴ ἐπιστήμη τὸν ἀσθενῆ, γιὰ νὰ θεραπευθεῖ μετὰ θάνατον! Ἡ Ἐκκλησία δὲν μπορεῖ νὰ στείλει κάποιον στὸν παράδεισο ἢ στὴν κόλαση. Παράδεισος καὶ κόλαση, ἄλλωστε, δὲν εἶναι τόποι, ἀλλὰ τρόποι ὑπάρξεως. Ἡ Ἐκκλησία, θεραπεύοντας τὸν ἄνθρωπο, τὸν προετοιμάζει νὰ βλέπει τὸν Χριστὸ αἰώνια μέσα στὸ ἄκτιστο Φῶς Του ὡς παράδεισος καὶ ὄχι ὡς κόλαση, δηλαδὴ «πῦρ καταναλίσκον» (Ἑβρ. 12,29). Καὶ αὐτό, φυσικά, ἀφορᾷ σὲ κάθε ἄνθρωπο, διότι ΟΛΟΙ οἱ ἄνθρωποι θὰ βλέπουν αἰώνια τὸν Χριστό, ὡς «Κριτή» τοῦ κόσμου.
δ) Ἡ ἐγκυρότητα τῆς ἐπιστήμης τεκμηριώνεται ἀπὸ τὴν ἐπίτευξη τῶν στόχων της (π.χ. στὴν ἰατρική, ἀπὸ τὴ θεραπεία τοῦ ἀσθενοῦς). Ἔτσι, διαφοροποιεῖται ἡ αὐθεντικὴ ἐπιστημονικὴ ἰατρικὴ ἀπὸ τὸν κομπογιαννιτισμό. Κριτήριο τῆς ποιμαντικῆς θεραπευτικῆς τῆς Ἐκκλησίας εἶναι ἡ ἐπίτευξη τῆς πνευματικῆς θεραπείας, μὲ τὸ ἄνοιγμα τῆς πορείας πρὸς τὴν θέωση. Ἡ θεραπεία δὲν μετατίθεται στὴν μεταθανάτια ζωή, ἀλλὰ συντελεῖται στὴ ζωὴ τοῦ ἀνθρώπου σ᾿ αὐτὸν ἐδῶ τὸν κόσμο (hinc et nunc). Αὐτὸ διαπιστώνεται ἀπὸ τὰ ἄφθαρτα λείψανα τῶν Ἁγίων, ποὺ νικοῦν τὴν βιολογικὴ φθορά, ὅπως αὐτὰ τῶν Ἁγίων τῆς Ἑπτανήσου: Σπυρίδωνος, Γερασίμου, Διονυσίου καὶ Θεοδώρας τῆς Αὐγούστας. Τὰ ἄφθαρτα ἱερὰ λείψανα εἶναι στὴ παράδοσή μας οἱ ἀδιαφιλονείκητες τεκμηριώσεις τῆς θεώσεως, τῆς ὁλοκληρώσεως δηλαδὴ τῆς ἀσκητικῆς θεραπευτικῆς τῆς Ἐκκλησίας. Θὰ παρακαλοῦσα δὲ τὸν ἰατρικὸ κόσμο τῆς Χώρας μας νὰ προσέξει ἰδιαίτερα τὴν περίπτωση τῶν ἀκεραίων ἱερῶν λειψάνων, διότι ὄχι μόνο δὲν ἔχουν δεχτεῖ ἐπιστημονικὴ ἐπέμβαση, ἀλλὰ φανερώνεται σ᾿ αὐτὰ ἡ ἐνέργεια τῆς θεϊκῆς Χάρης, διότι τὴ στιγμὴ ἀκριβῶς ποὺ ἀρχίζει ἡ διάλυση τοῦ κυτταρικοῦ συστήματος, σταματᾷ αὐτόματα καὶ ἀντὶ δυσοσμίας ἐκπέμπεται εὐωδία. Περιορίζομαι στὰ ἰατρικὰ συμπτώματα, καὶ δὲν ἐπεκτείνομαι στὰ θαύματα ὡς ἀποδείξεις τῆς θεώσεως διότι ἀνήκουν σὲ ἄλλη σφαῖρα.
ε) Τὰ ἱερὰ κείμενα τῆς Ἐκκλησίας (Γραφή, συνοδικὰ καὶ πατερικὰ κείμενα) δὲν κωδικοποιοῦν κάποια Χριστιανικὴ ἰδεολογία, ἀλλὰ ἔχουν θεραπευτικὸ χαρακτῆρα λειτουργώντας ὅπως τὰ πανεπιστημιακὰ συγγράμματα στὴν ἰατρικὴ ἐπιστήμη. Αὐτὸ ἰσχύει καὶ γιὰ τὰ λειτουργικὰ κείμενα, λ.χ. τὶς Εὐχές. Ἡ ἁπλὴ ἀνάγνωση μιᾶς Εὐχῆς (προσευχῆς), χωρὶς παράλληλη ἔνταξη τοῦ πιστοῦ στὴ θεραπευτικὴ διαδικασία τῆς Ἐκκλησίας, δὲν θὰ διέφερε ἀπὸ τὴν περίπτωση ποὺ ὁ ἀσθενὴς καταφεύγει στὸν γιατρὸ μὲ ἰσχυροὺς πόνους, καὶ ἐκεῖνος ἀντὶ νὰ ἐπέμβει δραστικά, περιορίζεται στὸ νὰ τὸν ξαπλώσει στὸ χειρουργικὸ κρεβάτι καὶ νὰ τοῦ διαβάσει τὸ σχετικὸ μὲ τὴ νόσο του κεφάλαιο.
Αὐτὴ μὲ λίγα λόγια εἶναι ἡ Ὀρθοδοξία. Δὲν ἔχει σημασία ἂν τὴν ἀποδέχεται κανεὶς ἢ ὄχι. Ἀναφερόμενος ὅμως σὲ ἐπιστήμονες προσπάθησα, ὡς ἐν ἐπιστήμῃ συνάδελφος, νὰ ἀπαντήσω ἐπιστημονικὰ στὸ ἐρώτημα «τί εἶναι ἡ Ὀρθοδοξία». Κάθε ἄλλη ἐκδοχὴ γιὰ τὸν Χριστιανισμὸ συνιστᾷ παραποίηση καὶ διαστροφή του, ἔστω καὶ ἂν θέλει νὰ προβάλλεται σὰν Ὀρθοδοξία.
Ἀκόμη οἱ σχετικὲς κατὰ καιροὺς δικές μας μελέτες, ὅπως:
Γ. Δ. Μεταλληνοῦ, Ὀρθόδοξη θεώρηση τῆς Κοινωνίας, Ἀθῆναι 1986.
Θεολογικὴ μαρτυρία τῆς ἐκκλησιαστικῆς λατρείας, Ἀθῆναι 1996 κ.ἄ.
Στὰ βιβλία αὐτὰ βρίσκει κανεὶς καὶ τὴ λοιπὴ βιβλιογραφία.
1. Ἄκτιστος (=ἀδημιούργητος, ἄπλαστος στὴν λαϊκὴ γλῶσσα) εἶναι μόνο ὁ Τριαδικὸς Θεός. Κτιστὴ εἶναι ἡ κτίση, δημιουργία, μὲ κορυφαῖο τὸν ἄνθρωπο. Ὁ Θεὸς δὲν εἶναι «συμπαντική» δύναμη κατὰ τὴν γλῶσσα τῆς Νέας Ἐποχῆς («ὅλοι ἕνα, ὅλοι Θεός!»), διότι ὡς δημιουργὸς ὑπέρκειται τοῦ σύμπαντος, ὄντας στὴν οὐσία Του «Κάτι» ἐντελῶς ἄλλο (Das ganz Andere). Οὐδεμία ἀναλογικὴ σχέση ὑπάρχει μεταξὺ κτιστοῦ καὶ Ἀκτίστου. Καὶ γι᾿ αὐτὸ τὸ Ἄκτιστο, γνωρίζεται μὲ τὴν αὐτοαποκάλυψη (αὐτοφανέρωση) Του.
2. Ἕνα σημαντικὸ χριστιανικὸ κείμενο τοῦ Β´ αἰῶνα, Ὁ Ποιμὴν τοῦ Ἑρμᾶ, λέγει ὅτι, γιὰ νὰ γίνουμε μέλη τοῦ Σώματος τοῦ Χριστοῦ, πρέπει νὰ εἴμαστε «λίθοι τετράγωνοι» (οἰκοδομήσιμοι) καὶ ὄχι «στρογγυλοί»!
3. Κατὰ τὸν π. Ἰ. Ρωμανίδη, στὸν ὁποῖο κυρίως ὀφείλουμε τὴν ἐπιστροφὴ στὴ «φιλοκαλική» (θεραπαυτικοακουστική) θεώρηση τῆς Πίστης μας, σὲ ἀκαδημαϊκὸ μάλιστα ἐπίπεδο, «θρησκεία» εἶναι κάθε «ταύτιση» Ἀκτίστου καὶ κτιστοῦ, ὅπως συμβαίνει στὴν εἰδωλολατρεία. Ὁ «θρησκευτικός» ἄνθρωπος προβάλει τὶς «προλήψεις» του (σκέψεις-νοήματα) στὸ χῶρο τοῦ θείου, «κατασκευάζοντας» αὐτὸς τὸν Θεό του (Αὐτὸ μπορεῖ νὰ συμβεῖ καὶ στὴ μὴ Πατερικὴ Ὀρθοδοξία). Σκοπός του εἶναι ἡ «ἐξιλέωση», ὁ «ἐξευμενισμός» τοῦ «θείου» καί, τελικά, ἡ «χρήση» τοῦ θεοῦ πρὸς ἴδιον ὄφελος (μαγικὴ σχέση: do, ut des). Στὴ δική μας, ὅμως, παράδοση, ὁ Θεός μας δὲν ἔχει ἀνάγκη «ἐξευμενισμοῦ» διότι «Αὐτὸς πρῶτος ἠγάπησεν ἡμᾶς» (Α´ Ἰωάν. 4,19). Ὁ Θεός μας ἐνεργεῖ ὡς «Ἀγάπη» (Α´ Ἰωάν. 4,16) καὶ μάλιστα ἀνιδιοτελής. Δίδει τὰ πάντα καὶ δὲν ζητεῖ τίποτε ἀπὸ τὰ πλάσματά Του. Γι᾿ αὐτὸ καὶ ἡ ἀνιδιοτέλεια εἶναι ἡ οὐσία τῆς χριστιανικῆς ἀγάπης ποὺ ὑπερβαίνει τὴν πρακτικὴ μιᾶς δοσοληψίας.
4. Αὐτὸ ἐκφράζει ὁ γνωστὸς καὶ συχνὰ ἐπαναλαμβανόμενος λόγος : «Ἑαυτοὺς καὶ ἀλλήλους καὶ πᾶσαν τὴν ζωὴν ἡμῶν Χριστῷ τῷ Θεῷ παραθώμεθα». Ἡ πλήρης ἔνταξη γίνεται κατὰ κανόνα στὶς Μονές, ὅταν λειτουργοῦν Ὀρθόδοξα, φυσικά. Γι᾿ αὐτὸ οἱ Μονὲς (π.χ. οἱ ἁγιορείτικες) μένουν πρότυπα γιὰ τὶς ἐνορίες τοῦ «κόσμου».
If we wished to conventionally define Christianity, as Orthodoxy, we would say it is the experiencing of the presence of the Uncreated (=of God) throughout history, and the potential of creation (=mankind) becoming God “by Grace”.
Given the perpetual presence of God in Christ, in historical reality, Christianity offers mankind the possibility of theosis, just as Medical Science offers mankind the possibility of preserving or restoring his health through a specific therapeutic procedure and a specific way of life.
The writer is in a position to appreciate the coincidence between the medical and ecclesiastic poemantic sciences, because, as a diabetic and a Christian, he is aware that in both cases, he has to faithfully abide by the rules that have been set out, in order to attain both these two goals.
The unique and absolute goal of life in Christ is theosis, in other words, our union with God, so that man - through his participation in God’s uncreated energy – may become “by the Grace of God” that which God is by nature (=without beginning and without end). This is what “salvation” means, in Christianity. It is not the moral improvement of man, but a re-creation, a re-construction in Christ, of man and of society, through an existing and an existential relationship with Christ, Who is the incarnate manifestation of God in History. This is what the Apostle Paul’s words imply, in Corinthians II 5:17 : “If someone is in Christ, he is a new creation”. Whoever is united with Christ is a new creation.
That is why – Christianically – the incarnation of God-Logos - this redemptory “intrusion” of the Eternal and the Beyond-time God into Historical time – represents the commencement of a new world, of a (literally) “New Age”, which continues throughout the passing centuries, in the persons of authentic Christians: the Saints. The Church exists in this world, both as the “body of Christ” as well as “in Christ”, in order to offer salvation, through one’s embodiment in this regenerative procedure. This redemptory task of the Church is fulfilled by means of a specific therapeutic method, whereby throughout history, the Church essentially acts as a universal Infirmary. “Spiritual Infirmary” (spiritual hospital) is the characterization given to the Church by the blessed Chrysostom (†407).
Further along, we shall examine the answers given to the following questions:
What is the sickness that Christian Orthodoxy cures?
What is the therapeutic method it implements?
What is the identity of authentic Christianity, which radically separates it from all of its heretic deviations, and from every other form of religion?
1. The sickness of human nature is the fallen state of mankind, along with all of creation, which likewise suffers (“sighs and groans together” – Romans 8:22) together with mankind. This diagnosis applies to every single person (regardless whether they are Christian or not, or whether they believe or not), on account of the overall unity of mankind (ref. Acts 17:26). Christian Orthodoxy does not confine itself within the narrow boundaries of one religion - which cares only for its own followers – but, just like God, “wants all people to be saved and to arrive at the realization of the truth” (Timothy I, 2:4), since God is “the Saviour of all persons” (Timothy I, 4:10). Thus, the sickness that Christianity refers to pertains to all of mankind; Romans 5:12: “death has come upon all people, since all of them have sinned (=they have veered from their path towards theosis). Just as the fall (i.e. sickness) is a panhuman issue, so is salvation-therapy directly dependent on the inner functions of each person.
The natural (authentic) state of a person is (patristically) defined by the functioning inside him of three mnemonic systems; two of which are familiar and monitored by medical science, while the third is something handled by poemantic therapeutics. The first system is cellular memory (DNA), which determines everything inside a human organism. The second is the cerebral cellular memory, brain function, which regulates our association with our self and our environment. Both these systems are familiar to medical science, whose work it is to maintain their harmonious operation.
The experience of the Saints is familiar with one other mnemonic system: that of the heart, or ‘noetic’ memory, which functions inside the heart. In Orthodox tradition, the heart does not only have a natural operation, as a mere pump that circulates the blood. Furthermore, according to patristic teaching, neither the brain nor the central nervous system is the center of our self-awareness; again, it is the heart, because, beyond its natural function, it also has a supernatural function. Under certain circumstances, it becomes the place of our communion with God, or, His uncreated energy. This is of course perceived through the experience of the Saints, and not through any logical function or through an intellectual theologizing.
Saint Nicodemus of the Holy Mountain (†1809), in recapitulating the overall patristic tradition in his work “Hortative Manual”, calls the heart a natural and supernatural center, but also a paranormal center, whenever its supernatural faculty becomes idle on account of the heart being dominated by passions. The heart’s supernatural faculty is the ultimate prerequisite for perfection, for man’s fulfillment, in other words, his theosis, for a complete embodiment in the communion in Christ.
In its supernatural faculty, the heart becomes the space where the mind can be activated. In the Orthodox terminology codex, the mind (ΝΟΥΣ - appearing in the New Testament as ‘the spirit of man’ and ‘the eye of the soul’) is an energy of the soul, by means of which man can know God, and can reach the state of ‘seeing’ God. We must of course clarify that ‘knowledge’ of God does not imply knowledge of His incomprehensible and inapproachable divine essence. This distinction between ‘essence’ and ‘energy’ in God is the crucial difference between Orthodoxy and all other versions of Christianity. The energy of the mind inside the heart is called the ‘noetic faculty’ of the heart. We again stress that according to Orthodoxy, the Mind (ΝΟΥΣ) and Logic (ΛΟΓΙΚΗ) are not the same thing, because logic functions within the brain, whereas the mind functions within the heart.
The noetic faculty is manifested as the “incessant prayer” (ref. Thessalonians I, 5:17) of the Holy Spirit inside the heart (ref. Galatians 4:6, Romans 8:26, Thessalonians I 5:19) and is named by our Holy Fathers as “the memory of God”. When man has in his heart the “memory of God”, in other words, when he hears in his heart “the voice” (Corinthians I 14:2, Galatians 4:6, etc.), he can sense God “dwelling” inside him (Romans 8:11). Saint Basil the Great in his 2nd epistle says that the memory of God remains incessant when it is not interrupted by mundane cares, and the mind “departs” towards God; in other words, when it is in communion with God. But this does not mean that the faithful who has been activated by this divine energy withdraws from the needs of everyday life, by remaining motionless or in some kind of ecstasy; it means that his Mind is liberated from these cares, which are items that preoccupy only his Logic. To use an example that we can relate to: A scientist, who has re-acquired his noetic faculty, will use his logic to tackle his problems, while his mind inside his heart will preserve the memory of God incessantly. The person who preserves all three mnemonic systems is the Saint. To Orthodoxy, he is a healthy (normal) person. This is why Orthodoxy’s therapy is linked to man’s course towards holiness.
The non-function or the below-par function of man’s noetic faculty is the essence of his fall. The much-debated “ancestral sin” was precisely man’s mishandling –from that very early moment of his historical presence- of the preservation of God’s memory (=his communion with God) inside his heart. This is the morbid state that all of the ancestral descendants participate in; because it was no moral or personal sin, but a sickness of man’s nature (“Our nature has become ill, of this sin”, observes Saint Cyril of Alexandria - †444), which is transmitted from person to person, exactly like the sickness that a tree transmits to all the other trees that originate from it.
The inactivating of the noetic faculty or the memory of God, and confusing it with the function of the brain (which happens to all of us), subjugates man to stress and to the environment, and to the quest for bliss through individualism and an anti-social stance. While ill because of his fallen state, man uses God and his fellow man to secure his personal security and happiness. Personal use of God is found in “religion” (=the attempt to elicit strength from the divine), which can degenerate into a self-deification of man (“I became a self-idol” says Saint Andrew of Crete, in his ‘Major Canon’). The use of fellow-man -and subsequently creation in general- is achieved by exploiting them in every possible way. This, therefore, is the sickness that man seeks to cure, by becoming fully incorporated in the “spiritual hospital” of the Church.
2. The purpose of the Church’s presence in the world –as a communion in Christ- is man’s cure; the restoration of his heart-centred communion with God; in other words, of his noetic faculty. According to the professor fr. John Romanides, “the patristic tradition is neither a social philosophy, nor a system of morals, or a religious dogmatism; it is a therapeutic method. In this context, it is very similar to Medicine and especially Psychiatry. The noetic energy of the soul that prays mentally and incessantly inside the heart is a natural ‘instrument’, which everyone possesses and is in need of therapy. Neither philosophy, nor any of the known positive or social sciences can cure this ‘instrument’. This is why the incurable cases are not even aware of this instrument’s existence.”
The need for man to be cured is a panhuman issue, related firstly to the restoration of every person to his natural state of existence, through the reactivation of the third mnemonic faculty. However, it also extends to man’s social presence. In order for man to be in communion with his fellow man as a brother, his self-interest (which in the long run acts as self-love) must be transformed into selflessness (ref. Corinthians I, 13:8) “love….does not ask for reciprocation..”). Selfless love exists: it is the love of the Triadic God (Romans 5:8, John I 4:7), which gives everything without seeking anything in exchange. That is why Christian Orthodoxy’s social ideal is not “common possessions”, but the “lack of possessions”, as a willed resignation from any sort of demand. Only then can justice be possible.
The therapeutic method that is offered by the Church is the spiritual life; the life in the Holy Spirit. Spiritual life is experienced as an exercise (Ascesis) and a participation in the Uncreated Grace, through the Sacraments. Ascesis is the violation of our self-ruled and inanimate through sin nature, which is coursing headlong into a spiritual or eternal death, i.e. the eternal separation from the Grace of God. Ascesis aspires to victory over our passions, with the intention of conquering the inner subservience to those pestiferous focal points of man and participating in Christ’s Cross and His Resurrection.
The Christian, who is practicing such restraint under the guidance of his Therapist-Spiritual Father, becomes receptive to Grace, which he receives through his participation in the sacramental life of the ecclesiastic corpus. There cannot be any un-exercising Christian, just as there cannot be a cured person who does not follow the therapeutic advice that the doctor prescribed for him.
3. The above lead us to certain constants, which verify the identity of Christian Orthodoxy:
(a) The Church –as the body of Christ- functions as a therapy Centre-hospital. Otherwise, it would not be a Church, but a “Religion”. The Clergy are initially selected by the cured, in order to function as therapists. The therapeutic function of the Church is preserved today, mostly in Monasteries which, having survived secularism, continue the Church of the Apostolic times.
(b) The scientists of ecclesiastic therapy are the already cured persons. Those who have not had the experience of therapy cannot be therapists. That is the essential difference between the poemantic therapeutic science and medical science. The scientists of ecclesiastic therapy (Fathers and Mothers) bring forth other Therapists, just as the Professors of Medicine bring forth their successors.
(c) The Church’s confining itself to a simple forgiveness of sins so that a place in paradise may be secured constitutes alienation and is tantamount to medical science forgiving the patient, so that he might be healed after death! The Church cannot send someone to Paradise or to Hell. Besides, Paradise and Hell are not places, they are ways of existence. By healing mankind, the Church prepares the person so that he might eternally look upon Christ in His uncreated light as a view of Paradise, and not as a view of Hell, or as “an all-consuming fire” (Hebrews 12:29). And this of course concerns every single person, because ALL people shall look eternally upon Christ, as “the Judge” of the whole world.
(d) The validity of science is verified by the achievement of its goals (i.e., in Medicine, it is the curing of the patient). It is the way that authentic scientific medicine is distinguished from charlatanry. The criterion of poemantic therapy by the Church is also the achievement of spiritual healing, by opening the way towards theosis. Therapy is not transferred to the afterlife; it takes place during man’s lifetime, here, in this world (hinc et nunc). This can be seen in the undeteriorated relics of the Saints that have overcome biological deterioration, such as the relics of the Eptanisos Saints: Spiridon, Gerasimos, Dionysios and Theodora Augusta. Undeteriorated relics are, in our tradition, the indisputable evidence of theosis, or in other words the fulfilment of the Church’s ascetic therapy.
I would like to ask the Medical scientists of our country to pay special attention to the issue of the non-deterioration of holy relics, given that they haven’t been scientifically interfered with, but, in them is manifest the energy of Divine Grace; because it has been observed that, at the moment when the cellular system should begin to disintegrate, it automatically ceases to, and instead of emanating any malodour of decay, the body emanates a distinctive fragrance. I limit this comment to the medical symptoms, and will not venture into the aspect of miraculous phenomena as evidence of theosis, because that aspect belongs to another sphere of discussion.
(e) Lastly, the divine texts of the Church (Holy Bible, Synodic and Patristic texts) do not constitute coding systems of any Christian ideology; they bear a therapeutic character and function in the same way that university dissertations function in medical science. The same applies to the liturgical texts, as for example the Benedictions. The simple reading of a Benediction (prayer), without the combined effort of the faithful in the therapeutic procedure of the Church, would be no different to the instance where a patient resorts to the doctor for his excruciating pains, and, instead of an immediate intervention by the doctor, he is limited to being placed on an operating table, and being read the chapter that pertains to his specific ailment.
This, in a nutshell, is Orthodoxy. It doesn’t matter whether one accepts it or not. However, with regard to scientists, I have tried -as a colleague in science myself- to scientifically respond to the question: “What is Orthodoxy”.
Any other version of Christianity constitutes a counterfeiting and a perversion of it, even if it aspires to presenting itself as something Orthodox.
Fr. John S. Romanides, “Romans or neoroman Fathers of the Church”, Thessaloniki 1984.
Fr. John S. Romanides, “Religion is a neurobiological ailment, and Orthodoxy is its cure”, from the volume “Orthodoxy, Hellenism… Holy Monastery of Koutloumousion Publications, Volume B” 1996, pages 66-67.
Fr. John S. Romanides, “Church Synods and Civilization”, from THEOLOGY, vol.63 (1992) pg.421-450 and in Greek vol.66 (1995) pg.646-680.
Fr. Hierotheos Vlachos (presently Metropolitan of Nafpaktos), “Orthodox Psychotherapy”, Edessa 1986.
Fr. Hierotheos Vlachos (presently Metropolitan of Nafpaktos), “Minor Introduction into Orthodox Spirituality”, Athens.
Fr. Hierotheos Vlachos (presently Metropolitan of Nafpaktos), “Existential Psychology and Orthodox Psychotherapy”, Levadia 1995.
Also by the author, the following studies:
Fr. G. Metallinos, “An Orthodox View of Society”, Athens 1986.
Fr. G. Metallinos, “Theological witness of ecclesiastic worship”, Athens 1996. (N. B.: In these books one can find more bibliography)
1. The Uncreated = Something that has not been manufactured. This applies only to the Triadic God. The Created = Creation in general, with man at its apex. God is not a “universal” power, as designated by New Age terminology (“everything is one, everyone is God!”), because, as the Creator of all, He transcends the entire universe, given that in essence He is “Something” entirely different (Das ganz Andere). There is no analogous association between the created and the Uncreated. That is why the Uncreated makes Himself know, through His self-revelation.
2. A significant Christian text of the 2nd century, “The Poemen (Shepherd) of Hermas”, says that in order for us to become members of the Body of Christ, we must be “squared” stones (=suitable for building) and not rounded ones!
3. According to fr. John Romanides, to whom we essentially owe the return to the “Philokalian” (=therapeutic-ascetic) view of our Faith, and in fact at an academic level; “Religion” implies every kind of “associating” of the uncreated and the created, as is done in idolatry. The “religious” person projects his “predudices” (=thoughts, meanings) into the divine realm, thus “manufacturing” his own God (this can also occur in the non-Patristic facet of “Orthodoxy”). The aim is “atonement”, “placation” of the “divine” and finally, the “utilizing” of God to one’s own advantage (the magic formula: do ut des). In our tradition however, our God does not need to be “placated”, because “He first loved us” (John I’ 4:19) Our God acts as “Love” (John I, 4:16) and selfless love at that. He gives us everything, and never asks for anything in return from His creations. This is why selflessness is the essence of Christian love, which goes far beyond the notion of a transaction.
4. This is expressed by the familiar and oft-repeated liturgical chant: “Ourselves and each other, and our entire life, let us appose unto Christ our Lord”.
Proper incorporation is normally found in Monasteries, wherever they function in the orthodox tradition of course. That is why Monasteries (for example those of the Holy Mountain) continue to be the model “parishes” of this “world”.
Translation by A. N.