and Jennifer Connelly
In the movie, 'A Beautiful Mind' Russell Crow brilliantly portrays
the Mathematician and Noble laureate on Economics, Dr John
Nash from Princeton University. Dr Nash has struggled with
mental illness all his life, but it did not hinder him from writing
the paper which won him the Noble Prize in 1994.
Perhaps the most poignant scene of this movie is the moment when
Alicia, Nash's wife, has to decide whether to stay with her husband
or take their child and leave. Alicia looks at John who is sitting on
the edge of the bed, and sighs, and asks him;
"You want to know what is real? And then holds his hand and
touches it to her face and says, "This is real". Then Alicia says,
"Maybe the part that knows the waking from the dream, maybe
it isn't here (and touches John's head) maybe it is here (while
touching John's hand to her heart, and then rests the palm of her
hand on his). Then she exclaims, "I have to believe that something
extraordinary is possible!"
I am certain that the Director, Ron Howard, is not trying to give us
lessons in epistemology, (the branch of philosophy concerned with
the nature, presuppositions and scope of knowledge). But I can't
help watching the movie with my own Orthodox mindset and
realize how accurate Alicia's instincts are.
The Apostle Paul proclaims,
"For God, who commanded the light to shine out of darkness, has
shined in our hearts, to give the light of the knowledge of the Glory
of God in the face of Jesus Christ.” 2 Corinthians 4:6
What is knowledge, and how do we acquire it? No Western
philosopher even comes close to the way the Orthodox Church
answers these questions. According to Orthodox Tradition, the
source of Orthodox spiritual knowledge is divine
revelation given to the Prophets, the Apostles, the Church
Fathers and the Saints of every age, even to the present
time, during the experience of 'theosis' (contemplation of the
divine reality).
According to St Maximos the Confessor, "The soul would never be
able to reach out toward the knowledge of God if God did not allow
Himself to be touched by it through condescension and by raising it
up to him. Indeed the human mind as such would not have the
strength to raise itself to apprehend any divine illumination did not
God Himself draw it up, as far as it is possible for the human mind
to be drawn, and illumine it with divine brightness".
From 'Maximos Confessor Selected Writings', Chapters on Knowledge #31
p.134, Trans. by George C. Berthold, The Classics of Western Spirituality,
Paulist Press New York 1985
During the Transfiguration on Mount Tabor, the pattern of the way
to the knowledge of God was revealed in the experience of Peter
John and James, "Six days later Jesus took with Him Peter and
James and John his brother, and led them up on a high mountain
by themselves. And He was transfigured before them; and His face
shone like the sun, and His garments became as white as light.
And behold, Moses and Elijah appeared to them, talking with Him.
Peter said to Jesus, “Lord, it is good for us to be here; if You wish, I
will make three tabernacles here, one for You, and one for Moses,
and one for Elijah.” While he was still speaking, a bright cloud over-
shadowed them, and behold, a voice out of the cloud said, “ This is
My beloved Son, with whom I am well-pleased; listen to Him!”
When the disciples heard this, they fell face down to the ground and
were terrified. And Jesus came to them and touched them and said,
“Get up, and do not be afraid.” And lifting up their eyes, they saw no
one except Jesus Himself alone." Matthew 17:1-8 NASB
This experience was not to be exclusive to the three closest disciples
but it became also the way in which the other disciples (who saw the
Lord after the resurrection) and generations of saints have seen the
Lord and have acquired the knowledge of God, for centuries, even
unto our present day.
Fr John Romanides tells us that, "When you behold God Who is
Love, then faith in God and all the concepts related to faith,
together with hope in God and all the concepts related to hope
are set aside.
The concepts are taken away, because they are replaced by the
vision of the Beloved Himself. During an experience of 'theosis'
or glorification, this Love is the vision of God. Then a person is
glorified. He sees Christ in glory and partakes of the glory of
Christ. He experiences participation in God.
Theosis is not an ecstasy. It is not something that only the human
rational faculty experiences. During the experience of theosis, the
entire man participates in this experience. Even the body
participates with all its senses in normal working order. When
someone sees Christ in glory, that person is completely alert. So
this person does not see something in his mind. He sees with his
body as well.
When the uncreated Light becomes visible, it is much more
luminous and intense than the light of the sun, and yet it is by
nature different from sunlight. It is the very Light of the
Transfiguration. In fact, this Light is not even light as we
understand it and are familiar with it. Why not? Because the
uncreated Light transcends light.
Although the saint is in a supra-natural state during an experience
of theosis, he continues to mix with those around him as before.
The only difference is that he does not eat, sleep, or relieve himself
for the duration of this state, since his condition is above nature
and his life is sustained solely by the grace of the Holy Spirit.
If this state lasts for forty days and forty nights, as it did with Moses
on Mount Sinai, the person in this state does not sleep, does not
grow tired, does not eat, does not drink, and so forth for so many
days and so many nights." Patristic Theology pp. 73, 74,75 by Fr John
Romanides, Uncut Mountain Press 2008.
What is knowledge, and how do we acquire it? No Western
philosopher even comes close to the way the Orthodox Church
answers these questions. According to Orthodox Tradition, the
source of Orthodox spiritual knowledge is divine
revelation given to the Prophets, the Apostles, the Church
Fathers and the Saints of every age, even to the present
time, during the experience of 'theosis' (contemplation of the
divine reality).
According to St Maximos the Confessor, "The soul would never be
able to reach out toward the knowledge of God if God did not allow
Himself to be touched by it through condescension and by raising it
up to him. Indeed the human mind as such would not have the
strength to raise itself to apprehend any divine illumination did not
God Himself draw it up, as far as it is possible for the human mind
to be drawn, and illumine it with divine brightness".
From 'Maximos Confessor Selected Writings', Chapters on Knowledge #31
p.134, Trans. by George C. Berthold, The Classics of Western Spirituality,
Paulist Press New York 1985
This indeed was the experience of the Apostles,"When Jesus came
into the region of Caesarea Philippi, He asked His disciples, saying,
'Who do men say that I, the Son of Man, am?' So they said, 'Some
say John the Baptist, some Elijah, and others Jeremiah or one of
the prophets.' He said to them, 'But who do you say that I am?'
into the region of Caesarea Philippi, He asked His disciples, saying,
'Who do men say that I, the Son of Man, am?' So they said, 'Some
say John the Baptist, some Elijah, and others Jeremiah or one of
the prophets.' He said to them, 'But who do you say that I am?'
Simon Peter answered and said, 'You are the Christ, the Son of the
living God. 'Jesus answered and said to him, 'Blessed are you,
Simon Bar-Jonah, for flesh and blood has not revealed
this to you, but my Father who is in heaven."
Matthew 16:13-17 NKJV
During the Transfiguration on Mount Tabor, the pattern of the way
to the knowledge of God was revealed in the experience of Peter
John and James, "Six days later Jesus took with Him Peter and
James and John his brother, and led them up on a high mountain
by themselves. And He was transfigured before them; and His face
shone like the sun, and His garments became as white as light.
And behold, Moses and Elijah appeared to them, talking with Him.
Peter said to Jesus, “Lord, it is good for us to be here; if You wish, I
will make three tabernacles here, one for You, and one for Moses,
and one for Elijah.” While he was still speaking, a bright cloud over-
shadowed them, and behold, a voice out of the cloud said, “ This is
My beloved Son, with whom I am well-pleased; listen to Him!”
When the disciples heard this, they fell face down to the ground and
were terrified. And Jesus came to them and touched them and said,
“Get up, and do not be afraid.” And lifting up their eyes, they saw no
one except Jesus Himself alone." Matthew 17:1-8 NASB
This experience was not to be exclusive to the three closest disciples
but it became also the way in which the other disciples (who saw the
Lord after the resurrection) and generations of saints have seen the
Lord and have acquired the knowledge of God, for centuries, even
unto our present day.
Fr John Romanides tells us that, "When you behold God Who is
Love, then faith in God and all the concepts related to faith,
together with hope in God and all the concepts related to hope
are set aside.
The concepts are taken away, because they are replaced by the
vision of the Beloved Himself. During an experience of 'theosis'
or glorification, this Love is the vision of God. Then a person is
glorified. He sees Christ in glory and partakes of the glory of
Christ. He experiences participation in God.
Theosis is not an ecstasy. It is not something that only the human
rational faculty experiences. During the experience of theosis, the
entire man participates in this experience. Even the body
participates with all its senses in normal working order. When
someone sees Christ in glory, that person is completely alert. So
this person does not see something in his mind. He sees with his
body as well.
When the uncreated Light becomes visible, it is much more
luminous and intense than the light of the sun, and yet it is by
nature different from sunlight. It is the very Light of the
Transfiguration. In fact, this Light is not even light as we
understand it and are familiar with it. Why not? Because the
uncreated Light transcends light.
Although the saint is in a supra-natural state during an experience
of theosis, he continues to mix with those around him as before.
The only difference is that he does not eat, sleep, or relieve himself
for the duration of this state, since his condition is above nature
and his life is sustained solely by the grace of the Holy Spirit.
If this state lasts for forty days and forty nights, as it did with Moses
on Mount Sinai, the person in this state does not sleep, does not
grow tired, does not eat, does not drink, and so forth for so many
days and so many nights." Patristic Theology pp. 73, 74,75 by Fr John
Romanides, Uncut Mountain Press 2008.
What is the place of dogma and the scriptures after the experience
of revelation has taken place? What happens after the vision of
Christ in glory?" Fr Sophrony of Essex who himself experienced
the vision of God in Uncreated Light tells us that, "A genuine
theological process has revelation 'from above' as its starting point:
the intellect can only theologize on the basis of the given revelation.
In church tradition the datum of revelation is encapsulated
in the form of dogma: 'The human spirit, confronted by dogma,
will then look for its own ways to assimilate the gifts of divine
revelation and to appropriate what they contain. This predominance
of revelation in theology determines the task of theology: in fact, it is
not a speculative building up of new theological systems with a more
perfected logical framework, but an exposition of the datum 'from
above' and an integration of the divine revelation into the categories
of human experience and expression. "Theological development
fundamentally has no other function than that of rendering
unchangeable dogmatic truths accesible to souls by 'translating'
them into a language suited to the men for whom they were
intended."
( Fr Sophrony in 'La felicite de connaitre la voie' p. 25-26).
From 'I Love therefore I am' p.41-42, Nicholas V. Sakharov, SVS Press 2002
And as Fr John Romanides explains above, the direct vision of Christ
in glory communicates the knowledge of God to the heart of man in
a way that human language, concepts and images cannot contain or
express in its fullness. The human nous (sometimes translated mind
but not to be confused with the brain or reason), is the organ of the
soul by which man can know God and have communion with Him.
The nous knows intuitively, that is, it knows by direct immediate
knowledge without the need of discourse (deductive reasoning).
of revelation has taken place? What happens after the vision of
Christ in glory?" Fr Sophrony of Essex who himself experienced
the vision of God in Uncreated Light tells us that, "A genuine
theological process has revelation 'from above' as its starting point:
the intellect can only theologize on the basis of the given revelation.
In church tradition the datum of revelation is encapsulated
in the form of dogma: 'The human spirit, confronted by dogma,
will then look for its own ways to assimilate the gifts of divine
revelation and to appropriate what they contain. This predominance
of revelation in theology determines the task of theology: in fact, it is
not a speculative building up of new theological systems with a more
perfected logical framework, but an exposition of the datum 'from
above' and an integration of the divine revelation into the categories
of human experience and expression. "Theological development
fundamentally has no other function than that of rendering
unchangeable dogmatic truths accesible to souls by 'translating'
them into a language suited to the men for whom they were
intended."
( Fr Sophrony in 'La felicite de connaitre la voie' p. 25-26).
From 'I Love therefore I am' p.41-42, Nicholas V. Sakharov, SVS Press 2002
And as Fr John Romanides explains above, the direct vision of Christ
in glory communicates the knowledge of God to the heart of man in
a way that human language, concepts and images cannot contain or
express in its fullness. The human nous (sometimes translated mind
but not to be confused with the brain or reason), is the organ of the
soul by which man can know God and have communion with Him.
The nous knows intuitively, that is, it knows by direct immediate
knowledge without the need of discourse (deductive reasoning).
'The divine initiative through revelation presupposes a personal
relationship between the recipient (man) and the source of the
revelation (God). Spiritual Knowledge is 'living', ontological,
and personal." 'I Love therefore I am' p.42-43
This is what the Apostle Paul means when he writes to the Church
of Corinth, "For God, who commanded the light to shine out of
darkness, has shined in our hearts, to give the light of the knowledge
of the Glory of God in the face of Jesus Christ.” 2 Corinthians 4:6.
As Professor Harry Boosalis explains, notice how brilliantly the
Apostle connects these three things, knowledge of God, the vision of
the Uncreated Light of the Glory of God, in the face of Jesus Christ.
This knowledge is communicated directly and immediately to the
heart of Christ's disciple who is striving to keep the commandments
and purify his heart.
The Lord assures us that, "He who loves me will keep my word and
my Father shall love him and we will come and dwell in him"
John 14:23
"This communion in being is realized by the indwelling of God, of
the Holy Spirit in man, by which man goes beyond the categories
of empirical knowledge and is lifted up to the contemplation of the
Divine reality. According to Father Sophrony, "Only the dwelling
in us of the Father, Son and Holy Spirit will give us authentic
knowledge of God" 'I Love therefore I am" p.44-45
St Maximos the Confessor also, explains the experience of the
transfiguration in a very moving way. It brings consolation and
hope to us who are striving in the hope to see the Lord, "For the
Lord does not always appear in glory to those who are
standing before Him; rather, He comes in the form of a
servant to beginners,... Thus it is possible for the Lord
not to appear in the same form to all those who meet
him, but to some in one way and to others in another
way, that is, by varying the contemplation (of Him)
according to the measure of faith in each one."
Maximos Confessor Selected Writings p.150
Thus we begin to understand the words of our Lord when He said,
" You search the Scriptures because you think that in them you have
eternal life; it is these that testify about Me; and you are unwilling to
come to Me so that you may have life." John 5:39-40 NASB
St Maximos, filled with the Spirit and with clear vision fully
understands the meaning of the Transfiguration and the place of the
Scriptures in relation to the revelation. With words that sound more
like a hymn of praise than a dogmatic statement he bears witness to
Him who is the Truth,
"When the Word of God becomes bright and shinning in us,
and His face is dazzling as the sun, then also will His clothes
be radiant, that is, the clear and distinct words of the Holy
Scripture of the Gospels now no longer veiled. Then Moses
and Elijah will stand beside Him, that is, the more spiritual
meanings of the Law and the Prophets."
Maximos Confessor Selected Writings p.150, Trans. by George C. Berthold,
Paulist Press 1985
With compunction of heart we must entreat our Lord Jesus Christ
and pray, "Sanctify me by your mysteries, illumine my mind with
knowledge of you, cause your hope to shine forth in my heart, deem
me worthy to supplicate for it, God my Father and Lord of my life;
illumine your lamp within me, place in me what belongs to you so that
I may forget what belongs to myself.
Cast upon me the constraint of wonder at you, so that the constraint
of nature may be overpowered by it. Stir upon within me the vision of
your mysteries so that I may become aware of what was placed in me
at holy baptism.
You have placed within me a guide: may he show me your glory at
all times. You made me to be light and salt for the world: may I not
prove a stumbling-block for my companions.
Seeing that I have left the world, may I never again look back to it
and to the things which I renounced when I made my promise to you.
Cast reigns of delight upon my heart, so that my senses may not gaze
beyond the paths of your law. Rig together my impulses for the ship
of repentance, so that in it I may exult as I travel over the world's sea
until I reach the haven of your hope.
When I am tempted, may my mind take courage from the recollection
of you. Illumine the dark path before me by the brilliance that comes
from awareness of you," St Isaac the Syrian
The Prayers of St Isaac the Syrian p.16, Trans. by Sebastian Brock, Divine Ascent
Press 2011.
relationship between the recipient (man) and the source of the
revelation (God). Spiritual Knowledge is 'living', ontological,
and personal." 'I Love therefore I am' p.42-43
This is what the Apostle Paul means when he writes to the Church
of Corinth, "For God, who commanded the light to shine out of
darkness, has shined in our hearts, to give the light of the knowledge
of the Glory of God in the face of Jesus Christ.” 2 Corinthians 4:6.
As Professor Harry Boosalis explains, notice how brilliantly the
Apostle connects these three things, knowledge of God, the vision of
the Uncreated Light of the Glory of God, in the face of Jesus Christ.
This knowledge is communicated directly and immediately to the
heart of Christ's disciple who is striving to keep the commandments
and purify his heart.
The Lord assures us that, "He who loves me will keep my word and
my Father shall love him and we will come and dwell in him"
John 14:23
"This communion in being is realized by the indwelling of God, of
the Holy Spirit in man, by which man goes beyond the categories
of empirical knowledge and is lifted up to the contemplation of the
Divine reality. According to Father Sophrony, "Only the dwelling
in us of the Father, Son and Holy Spirit will give us authentic
knowledge of God" 'I Love therefore I am" p.44-45
St Maximos the Confessor also, explains the experience of the
transfiguration in a very moving way. It brings consolation and
hope to us who are striving in the hope to see the Lord, "For the
Lord does not always appear in glory to those who are
standing before Him; rather, He comes in the form of a
servant to beginners,... Thus it is possible for the Lord
not to appear in the same form to all those who meet
him, but to some in one way and to others in another
way, that is, by varying the contemplation (of Him)
according to the measure of faith in each one."
Maximos Confessor Selected Writings p.150
Thus we begin to understand the words of our Lord when He said,
" You search the Scriptures because you think that in them you have
eternal life; it is these that testify about Me; and you are unwilling to
come to Me so that you may have life." John 5:39-40 NASB
St Maximos, filled with the Spirit and with clear vision fully
understands the meaning of the Transfiguration and the place of the
Scriptures in relation to the revelation. With words that sound more
like a hymn of praise than a dogmatic statement he bears witness to
Him who is the Truth,
"When the Word of God becomes bright and shinning in us,
and His face is dazzling as the sun, then also will His clothes
be radiant, that is, the clear and distinct words of the Holy
Scripture of the Gospels now no longer veiled. Then Moses
and Elijah will stand beside Him, that is, the more spiritual
meanings of the Law and the Prophets."
Maximos Confessor Selected Writings p.150, Trans. by George C. Berthold,
Paulist Press 1985
With compunction of heart we must entreat our Lord Jesus Christ
and pray, "Sanctify me by your mysteries, illumine my mind with
knowledge of you, cause your hope to shine forth in my heart, deem
me worthy to supplicate for it, God my Father and Lord of my life;
illumine your lamp within me, place in me what belongs to you so that
I may forget what belongs to myself.
Cast upon me the constraint of wonder at you, so that the constraint
of nature may be overpowered by it. Stir upon within me the vision of
your mysteries so that I may become aware of what was placed in me
at holy baptism.
You have placed within me a guide: may he show me your glory at
all times. You made me to be light and salt for the world: may I not
prove a stumbling-block for my companions.
Seeing that I have left the world, may I never again look back to it
and to the things which I renounced when I made my promise to you.
Cast reigns of delight upon my heart, so that my senses may not gaze
beyond the paths of your law. Rig together my impulses for the ship
of repentance, so that in it I may exult as I travel over the world's sea
until I reach the haven of your hope.
When I am tempted, may my mind take courage from the recollection
of you. Illumine the dark path before me by the brilliance that comes
from awareness of you," St Isaac the Syrian
The Prayers of St Isaac the Syrian p.16, Trans. by Sebastian Brock, Divine Ascent
Press 2011.
Very insightful and inspiring! I love that Christ works an ontological transformation in us, and doesn't just leave us on our own to try to work head knowledge into heart knowledge. Very well written brother.
ReplyDeleteThank you Jonathon. May God bless you in your journey and bring you closer to Himself.
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