The meaning of the concept: “spirituality. Orthodox faith - spirituality

a person's ability to understand and empathize with other people. As a rule, spirituality is confused with religiosity, which has nothing to do with spirituality.

Spirituality is confused with religiosity, which has nothing to do with spirituality.

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Spirituality

This is the name for the state of deep unity with God. The interest of evangelical Christians in spirituality is very strong, although it has arisen relatively recently. Previously, the word “spirituality” was not used by Christians; it is absent from biblical and theological dictionaries. Non-Christians do not like to talk about spirituality and use only such expressions as “spiritual formation”, “spiritual health”, “spiritual discipline”. The concepts of holiness, holy living, godliness, walking with God, and becoming a disciple of Christ have traditionally been considered more acceptable because they emphasize devotion to and deep connection with Christ, as well as personal submission to the Word of God. The term “spirituality” refers to the asceticism of various religions and, in particular, the tradition of Catholic piety, but such usage seems abstract and can even be misleading. At the same time, the oblivion of the sacred even by evangelical Christians and the widespread spread of secularism are alarming and prompt us to rethink our relationship with Christ much more seriously.

Spirituality in other religions. Modern examples spiritual life (one of them is presented in the film "Gandhi") remind us that all people and nations are endowed with spiritual potential. In primitive animistic religions, where there is no distinction between the sacred and the profane and everything is viewed from the point of view of magic, the idea of ​​spirituality does not seem to arise. But in more developed religions, where such distinctions are made and human choice, personal discipline and asceticism are emphasized, people can have profound spiritual experiences. R. Otto, author of the classic study "The Sacred", identified the main characteristics of religious experience. In his opinion, religiosity is associated with an experience of deepest reverence, with a feeling of the mysterious, numinous, fascinating and with a special, incomparable fear. Religiosity is attractive because it accustoms a person to reflection and imparts special energy and strength to the worshiper. The worshiper, having become familiar with the sense of the sacred, learns to include within himself that which is fundamentally different from his “I.” However, a deep gap between the worshiper himself and the sacred remains. A persistent desire to bridge this gap is characteristic of developed Eastern religions. However, this is exactly how the inspiration of a poet, the reflections of a philosopher, and even youthful delight are sometimes described.

Nowadays, the developed asceticism of Western religions is often contrasted with the selfishness, materialism and hedonism of the Western world. Indeed, the religions of Asia are characterized by contempt for material things, and such a concept of spirituality and edge, having become a way of life, puts Western Christians to shame. The constant vigilance, extreme asceticism and simplicity of the mullah, guru and fakir are superior to any Western standard of asceticism and spirituality. Many people believe that Hindus are more prayerful than any other people, and that their whole life consists of prayer. The fakir lives only on alms and deeply despises worldly goods. A sannyasin constantly wanders; his life takes place outside of society. All these people were completely dedicated to the sacred. Other great religions of the East are Buddhist and Roastrian, the religions of China and Japan also give great value asceticism and contemplation. Some Western Catholics practicing the contemplative life entered into dialogue with the holy men of the East, seeking to deepen their understanding of spirituality.

Spirituality in Christian heresies. The heresies that existed in early Christianity owed their popularity not so much to the doctrines they preached as to their ascetic and mystical tendencies. Almost all of these heresies arose under the influence of Eastern philosophy or Greek mysticism. Gnosticism, Mithraism, Neoplatonism and Manichaeism owe their emergence to the influence of the East. These movements sought to revive the world, practicing such asceticism and mysticism, which was not found in Christianity. Islam, which took shape as a heretical distortion of Judaism, gave birth to the greatest spiritual poetry, and Arab philosophers had a profound influence on Western thought. Muslim ascetic mentors are known for their rigor and unparalleled faith in God. Thus, Eastern religions challenged the West not only in the doctrinal sphere, but also in the sphere of spiritual practice. Nowadays, when the East has mixed with the West, such challenges are very dangerous for the West, disappointed by the triumph of rationalism, technocracy and lack of spirituality.

The nature of Christian spirituality. (1) Asceticism, as such, is not very characteristic of Christian spirituality. The fact is that asceticism is often based on contempt for the material world, and in the Bible God recognizes his creation as “very good.” Christians have no reason to break with God's peace.

(2) The biblical revelation, according to which God is a personal God, does not presuppose either the development of human wisdom (East) or the search for human reason (Greek philosophy). The will and purposes of God are set forth in Holy Scripture. Having received the Ten Commandments and the command to worship the Lord, the God of the covenant, the people of Israel acquired characteristics that sharply distinguished them from other nations. Conscious communication with God (Moses “spoke to God face to face”), the Temple, the idea of ​​the Shekinah, and the preaching of the prophets all contributed to the development of Jewish mysticism and knowledge of God in forms previously unknown to the ancient world.

(3) Christian spirituality is Christocentric. Ap. Paul often says that the believer lives "in Christ." Thus, the apostle emphasizes the unity of Christians with Jesus Christ. In the synoptic gospels this union is described as following Jesus, in John as a union in love, and in Heb and 1 Pet as a pilgrimage. These and other metaphors imply the spiritual growth of the believer and the dynamism of his life in Christ. God's creation of man in his own image and likeness (Gen. 1:26-28) is interpreted by redemption as man's likeness to the Son of God (Rom. 8:29).

(4) Christian spirituality is life in the Trinity. The Christian realizes his sonship by recognizing God as Father. He knows this through the sonship of Jesus Christ and through the accomplishments of Christ, which granted us forgiveness and eternal life. The Christian actualizes his sonship thanks to the Holy Spirit, who allows the believer to exclaim: “Abba, Father!” (Rom 8:15; Gal 4:6).

(5) Christian spirituality is the work of God's grace in the soul of man from conversion to death (or Second Coming). Spirituality presupposes that a person grows and matures, imitating Christ, that he lives in fraternal communion with his neighbors (Eph 4:1516) and in constant prayer (Matthew 6:515; 1 Thessalonians 5:17), feeling the presence of eternity in his life ( Gen 50:1920; Rom 8:28) and seeing himself standing before God (Matt 6:34). Truly spiritual life is life infused with the Spirit of Jesus, the Spirit whose fruits are love, joy, peace, long-suffering, kindness, goodness, faith, meekness and self-control (Gal 5:22-23). This is true spirituality. We are commanded to be filled with the Spirit, and we must neither quench this Spirit (1 Thess. 5:19) nor offend it (Eph. 4:30).

(6) Christian spirituality gives rise to brotherhood between people, and the communion of saints gives this brotherhood a particularly deep character. We are social beings, and our spirituality is tested in our corporate worship (Acts 2:42). Piety and spiritual friendship strengthen each other, like a horizontal and vertical path, kindling the love of God in human hearts. Christian worship is not a specific practice, but a way of life (Rom 12:1; 14:6; 1 Cor 10:31). The diverse biblical lyrics, especially vividly presented in Psalm, inspire us to seek our own model of biblical faith. Reading Christian authors such as Augustine ("Confessions"), Teresa of Avilecaya (the so-called "Book of Her Life"), J. Bunyan ("Abundant Mercy Shed on the Chief of Sinners") and C.S. Lewis ( “Overtaken by joy”) helps a person to comprehend God and himself, strengthens his faith in God and distrust of himself.

Orthodox spirituality. It is believed that of all bible books special influence on Orthodox Church rendered In. This Gospel, in which simple faith is combined with deep intellect, attracted such thinkers as Origen (185254), John Chrysostom (347407), Basil the Great (c. 33079), Theodore the Studite and others. In particular, those characteristic of this Gospel the motives of witness and martyrdom have always been close to the Eastern Church. In the 3rd century. A catechetical school was established in Alexandria, and this contributed to the spread of an intellectual and speculative spirituality, marked by the influence of Philo of Alexandria, who sought to combine Judaism with Platonism. Distinctive features This movement had a dualistic view of matter and spirit, an allegorical interpretation of Holy Scripture, as well as an abstract method (apophatic theology, dialectics, etc.).

Athanasius the Great (296373), whose theology developed in line with Christ-centric mysticism, continued the tradition of Irenaeus of Lyons, who argued that the essence and purpose of man are expressed in Christ. A strong ascetic movement also formed, represented by such desert fathers as John Cassian (c. 360435), Evagrius (c. 34699) and John Climacus (c. 570649), who preached the monastic ideal of dispassion. It was, however, not about the dispassion of the Stoics, but about fiery love for God, which burns away the passions and enslavement of man and burns with a living longing for God. Orthodox piety deeply liturgical, it attaches great importance to the sacraments and the church calendar, making the whole year one continuous memory of the earthly life and ministry of the Savior. The liturgy and iconography of Orthodoxy are undoubtedly marked by the influence of the magnificent ceremonies of the Byzantine court. The contemplative tradition of hesychasm (Greek hesychia “peace”) also played a major role. This tradition, oriented towards unceasing prayer, goes back to the contemplative life of the desert fathers, but reaches its apogee in the work of Symeon the New Theologian (9491022). The essence of the spiritual practice of the hesychasts was the repetition of the Jesus Prayer (“Lord Jesus Christ, Son of God, have mercy on me, a sinner”), which combined the axis with breathing control and other exercises. In the 20th century Russian emigrants showed great interest in the Jesus Prayer. Finally, the idea of ​​human unity with God, “deification,” is very important for Orthodox spirituality. Here we are not talking about pantheism, but about the fact that man, through the grace of God, becomes a partaker of God's nature (2 Pet 1:4). Athanasius the Great taught that in the Son “we are made sons of God.” Such a supernatural life cannot be achieved through the efforts of man himself (however, in this tradition, as in all others, people often forgot about this).

In our time, interest in Orthodox spirituality is growing in the West, as evidenced by the emergence of the evangelical Orthodox movement. Theologians such as T.F. Torrance, constantly refer to the Alexandrian fathers. The heroism of Russian Christians of the 20th century, the wide popularity of Russian spiritual authors (John of Kronstadt, Anthony of Sourozh, etc.) all this testifies to the revival of Orthodoxy in the 20th century.

Medieval spirituality in the West. In the era preceding the work of Augustine (354430), Western spirituality was influenced by the desert fathers and monastic intellectuals of the 4th century, known as the Cappadocian school (Basily the Great, his brother Gregory of Nyssa and their friend Gregory the Theologian). The spread of Greek monastic mysticism in the West was opposed by Jerome, who advocated the historical study of Holy Scripture, and Tertullian, a lawyer by training. But Augustine played a key role, rejecting the Eastern concept of the deification of man and emphasizing the reality of a personal God, to whom he dedicated his Confession, written with humility and hope. Augustine developed the idea of ​​man’s participation in God’s nature in the 13th and 14th books of his main work “On the City of God”. In the dialogue between the Church-Bride and Christ the Bridegroom (Epaggationes), Augustine develops the theme of the conciliar life of believers.

However, Gregory I the Great (540604) should be recognized as the father of medieval spirituality. It was he who contributed to the formation of Western monasticism as a system. He also spoke about seeing God, reminding that this requires purity of heart and humility. Gregory emphasized practical service, which can be seen as a Western trend. Isidore of Seville (c. 560636) and Bede the Venerable (c. 673735) developed Gregory's ideas, emphasizing reading (lectio), meditative memorization (mediratio), prayer (oratio) and practice (intentio). These ideas became the guideposts of spirituality in the dark ages of barbarism. Maximus the Confessor (c. 580662) was the first to formulate the Catholic concept of three paths to God (purification, enlightenment and unity). The Celtic Church preached a penitential life. John Scotus Eriugena (c. 81077) introduced the West to Greek mystical thought by translating the works of PseudoDionysius the Areopagite, Gregory of Nyssa, and others.

The main problems of the High Middle Ages (19th century) were the reform of monasticism, the contradiction between scholasticism and contemplative life, and the secularization of the Church. A highly emotional spirituality distinguished Bernard of Clairvaux (10901153) and his followers. Hugh of Saint-Victor (1097-1141) and Richard of Saint-Victor (d. 1173), who strived for a synthesis of love and knowledge, had a significant influence on later mystical thought. Such monastic leaders as Francis of Assisi (11811226), Bonaventure (122174) and Raymond Lull (12351315) gained enormous popularity. The Dominicans were more inclined towards speculative theology. Dominic (c. 1173-1221) emphasized the need of the laity for spiritual guidance, but the great Dominican theologian Thomas Aquinas (1224/574) amended this idea somewhat, pointing out that mystical theology is not always suitable for spiritual guidance.

The late Middle Ages (XIV-V centuries) were marked by a dramatic change of mood in Western countries. This change was brought about by epidemics, famine, intellectual sterility and skepticism, and the collapse of feudal society. This era is more characterized by individual mysticism, although regional communities of mystics can also be distinguished.

In the Rhine lands, the Dominicans Meister Eckhart (1260-1328), Johann Tauler (c. 130061) and Heinrich Suso (c. 1295-1366), as well as the Augustinian Jan Ruysbroeck (12931381), enjoyed great influence. Tauler was associated with Nicholas of Basle, the leader of the Friends of God movement, which influenced Martin Luther. In England, the activities of the Lollards and other nonconformist mystics led to the spread of piety among the laity. Richard Rolle (c. 1290-1349), Julian of Norwich (late 14th century), Margery Kemp (c. 1373-1433), Walter of Hylton (d. c. 1396) and the anonymous author of the text entitled "The Cloud of Unknowing" became spokesmen for anti-intellectualism and psychological conflicts of that time. In the Netherlands, Gerhard Grote (134084) and his follower Thomas a à Kempis (13791471) founded the New Piety movement. Thomas à Kempis's book "On the Imitation of Christ" is still very popular today. In the spiritual life of the North. In Italy, the largest figures were Catherine of Genoa (1447-1510) and Lorenzo Scupoli, author of the book “Spiritual Abuse”.

Catholic spirituality of the New Age. The Catholic spiritual tradition of modern times owes its origins to the Spanish mystics. First of all, this is Ignatius of Loyola (14911556?), who founded the Jesuit Order, as well as Teresa of Avila (151582) and John of the Cross (Juan de la Cruz, 154291), who reformed the Carmelite Order. Their predecessor was Cardinal Cisneros (1475-1516), whose Spiritual Exercises are marked by the influence of the New Piety movement. Ignatius of Loyola later wrote his Spiritual Exercises, outlining an experience he had in 1582 when he was awaiting special instruction from God. Books by Teresa of Avila, so-called. “The Book of Her Life” and “The Seven Abodes, or the Inner Palace,” which tell about her personal prayer experience, are characterized by both sobriety and mysticism. Juan de la Cruz, the famous Spanish lyricist, accompanied his poems with four treatises dedicated to the contemplative life. His work, oriented towards the mystical idea of ​​"darkness", is marked by both biblical and speculative features.

The Renaissance affected Spain little, and there was no Reformation here at all. Italy was the center of the Renaissance and did not remain aloof from the Reformation. Persecution affected such Italian religious reformers as Girolamo Savonarola (145298), the Dominican Aonio Palerio, associated with Calvin, and Lorenzo Scupoli (15301610), whose book “Spiritual Warfare” was published more than two hundred times in Slavic and Balkan languages. The same book had a huge impact on the Italian Jesuit Roberto Bellarmine (15421621).

In France, there was a confrontation between the rationalists (Bossuet) and the quietists (François Fenelon, 1651-1715). In the previous era, the key figure in French spiritual life was Francis de Sales (1567-1622), who was influenced by Ignatius of Loyola and Teresa of Avila. Francis de Sales wrote soulfully and with sympathy about the spiritual needs of the laity, Pierre de Brulle (1575-1629), reasoning from theological positions, called for the spiritual revival of the clergy. B. Pascal (162362), who criticized Rene Descartes for intellectualism, is best known for his notes entitled “Thoughts.”

Anglican spirituality of the 17th century. Anglican church spirituality is associated primarily with the Book of Common Worship, printed by Archbishop Cranmer in 1549 and revised in 1552. The prayer works of Bishop Jewel, the liturgical work of Richard Hooker (c. 1554-1600), the confessional works of John Donne (c. 15721631), the sermons of Lancelot Andrews (15551626), the lyricism of J. Herbert and other metaphysical poets, the stern calls of J. Taylor and W. Law (16861761) all contributed to the formation of a special Anglican piety that exists to this day. This type of spirituality, which proved so enduring, successfully combined the contemplative prayer life with liturgical, communal prayer.

Puritan spirituality. The Reformation, carried out by Martin Luther (1483-1546) and John Calvin (150964), laid the foundation for classical Protestantism, and subsequent reformation movements, i.e. Puritanism, Pietism and Methodism had slightly different specifics. Mystics, especially Tauler and the unknown author of the treatise Theologia Germanica, had some influence on Martin Luther, but the later Luther was characterized by an anti-mystical attitude and a tendency towards practicality and simplicity in the life of prayer. Ultimately, Luther reduced the spiritual life to the Ten Commandments, the Lord's Prayer, and the Apostles' Creed. Calvin, more sophisticated spiritual guide, outlined in detail his teaching about spiritual life in the third book of the “Instructions...”. At an early stage, Calvin may have been influenced by Jean Gersonai's New Piety, but very soon he formulated his own biblically based concept of salvation (justification, sanctification, glorification), which became an alternative to the Catholic model (purification, enlightenment, unity).

From Calvinist teachings was born Puritan spirituality, which spread to England and later to America. The Puritans emphasized the Word of God, preaching, preparing the heart to receive the Word, righteous living and responsibility before God, strength and vigilance necessary in the hardships of life. The Puritans were convinced that hope allows the believer to feel heavenly life already on the ground. Puritanism was based on the theological justification of the authority of the Bible by John Rogers (150055), the prayerful efforts of John Bradford (151055) and the synthesis of Puritan theology of the Tudor era carried out by W. Greenham. The emotion of R. Sibbes and T. Goodwin (160080), the theological clarity of the writings of J. Owen and the pastoral insight of R. Baxter (161591) ensured the flowering of Puritan spirituality in the mid-seventeenth century. Despite all this, Puritanism failed as a cultural phenomenon. Perhaps this was due, among other things, to an overemphasis on corporate prayer and preaching. Meditation, however, was also given a lot of attention, as evidenced by the works of Hall and Baxter, but the contemplative life was associated with Catholicism and was therefore considered something suspicious. The latter circumstance significantly impoverished Puritan spirituality and contributed to its decline. In New England, Puritanism lasted somewhat longer.

German Pietism. A reaction to the insipid Lutheran theology of the 17th and 18th centuries. became a Pietist movement, characterized by anti-intellectualism and reactionism. The classic representative of Pietism is F.Ya. Spener (16351705), although the movement was founded by Johann Arndt (15551621). Arndt's book True Christianity became widely known as an inspired call to "new life." Arndt related faith to both the sphere of reason and the sphere of feeling; he wrote: “It is faith that awakens the love of Christ in the believing heart.” However, the name “pietism”, which has been attached to the movement since the time of Spener, cannot be considered successful.

A. Franke (16631727), professor of Greek and Oriental languages ​​at the University of Halle, organized the lay Pietist movement. Spener and Franke founded schools for the poor, orphanages, publishing houses, etc. In 1727, Count N. JI. von Zinzendorf (170060) created a group of Moravian brothers in his domains. G. Terstegen (1697-1769), creator of popular church hymns, was perhaps the last of the great spiritual theologians of Protestantism. In England in the 19th century. The pietists' work was continued by the Clapham community and W. Wilberforce, author of the book "A Practical View... of Real Christianity."

Methodism and modern charismatic movements. J. Wesley (170391), who remained an Anglican pastor until his death, stands at the origins of Methodism. His spirituality was eclectic; he read W. Law, Teresa of Avila, Francis de Sales, Thomas à Kempis, Fenelon. Wesley was primarily a preacher, but he also wrote hymns (together with his brother Charles) and created a system of catechetical classes. Wesley developed a coherent doctrine of Christian perfection. J. Whitefield (171470) is usually considered a Methodist, although he is theologically closer to the Puritans and J. Edwards; he became acquainted with the Crimea during a trip to New England.

From the end XIX century in England the so-called The Keswick Conventions aimed to achieve the victorious Christian gospel. Another movement is based on W. Nee's famous book, Right Christian Living (this book, a commentary on Romans 8, is dedicated to the work of the Holy Spirit in the lives of Christians). Both movements are highly influential among contemporary evangelical Christians.

Pentecostalism, which formed in the beginning, plays a significant role in the renewal of Christian life. 20th century, and the interdenominational charismatic movement that emerged after World War II. Currents that preached the direct enlightenment of the human soul by the Holy Spirit arose in Christian history before, but they have never developed so rapidly. Today, the Pentecostal movement is growing faster than any other modern church movement. Liberation of self-awareness, human contact, emphasizing spiritual gifts, the practice of exorcism and the fight against Satan, the joint service of all believers are the main features of Pentecostal spirituality. Pentecostals are keenly aware of the presence of the living God and discover God's fatherhood with childlike delight.

Conclusion. Despite the activity of these renewal movements, the modern evangelical world is experiencing a shortage of spiritual leaders. If Catholics can remember Mother Teresa from Calcutta, and Orthodox can remember the nameless Russian martyrs of the 20th century, then evangelical Protestants are in a worse position; they are too carried away by secular politics, increasing their numbers and various administrative and para-church activities. The oblivion of prayer practice and a rich spiritual tradition, the absence of a cultural paradigm that presupposes the practice of piety, these are the problems of Christians at the turn of the new millennium.

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individual expression in the system of personal motives of two fundamental needs: the ideal need for knowledge; the social need to live and act “for others” (this approach is more often considered as soulfulness).

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SPIRITUALITY

a concept that generally reflects values ​​(meanings) and the experience corresponding to them, opposite to the empirical (“material”, “natural”) existence of a person or at least different from it. The concept of D., derived from the word “spirit,” initially indicated a correlation with a supranaturalistic transcendental principle. D. is revealed in a person’s appeal to higher values, to the ideal, in a person’s conscious striving for perfection; Accordingly, spiritualization consists in mastering higher values, in approaching the ideal. Sociologizing thinking reduces D. to culture; However, culture itself is not necessarily spiritual: cultural practices affirm certain norms, but not all norms are directly addressed to the ideal. D. cannot be defined, since the spirit is limitless and does not fit within the limits of reason; within the limits of the mind alone, the definition of spirituality is negative. D. is opposed to sociality: to the extent that sociality is spontaneous, self-interested, and adaptive, it is unspiritual. Although D.'s criteria are not strict in their content, they are formally defined. Firstly, D. is revealed in overcoming everyday life (if this overcoming does not take the form of escapism). Secondly, spiritual overcoming everyday life is individualized; a personal element is introduced into the space of everyday life. Thirdly, this overcoming of everyday life is not reduced to turning to another everyday life; D. is expressed in introducing additional, but at the same time elevating meanings into everyday life. For example, the imperative “Have God in you,” which V.S. Soloviev formulated it as a requirement of religious morality, expresses this meaning of D. in the most strict form and shows that the work of the spirit is always a mystical practice. The condition for spiritual elevation understood in this way is asceticism - as conscious resistance to the temptations of the flesh and the weaknesses of the soul (see Asceticism).

True, correct spirituality is the life of the spirit, the highest part of our being (a person consists of body, soul and spirit). The life of the spirit is possible only in the Source of all life - in God. Spirituality is the action of the Holy Spirit in a person, the participation of a person in Divine energies and grace.

It consists in the communion of the human spirit with the Holy Spirit. When a person turns to God in prayer with repentance, His grace in response revives the person’s spirit. This spiritual life becomes in him the beginning of the future eternal life.

Spiritual life is possible only in Christianity, which opens the way for people to communion with God. God gives us His saving grace in the Sacraments of the Church.

Having believed in Christ, people in the sacrament of baptism are born for spiritual life, become capable of living by higher interests and perceiving higher sensations. The grace of God helps Christians to improve in virtues and grow spiritually.

St. Theophan the Recluse writes:

“Spiritual life is a consequence of communication with the Lord; Outside of Him and without Him we have no true life. Christian life there is zeal and strength to remain in active communion with God, through faith in our Lord Jesus Christ, with the help of the grace of God, by fulfilling His holy will, for the glory of His most holy name. The essence of Christian life consists in communion with God about Christ Jesus our Lord. …This is the revival experienced by everyone from the Spirit, this spirituality and spiritual mobility...”

“The apostles did not teach only the doctrine of the spiritual and the Divine, but gave the Spirit by laying hands on believers.

This is the essence of the New Testament - spiritualization of believers. ... The spirit, having entered the heart, did not only write New Testament, but he accomplished it by transforming the inner man according to the spirit of the New Testament. The Spirit did everything: He imagined faith; They new life arranged; He directed the path of life. And here the Apostle does not announce something new, but indicates the fulfillment of what was foretold by the prophets of old. ...These predictions were fulfilled when the Lord poured out His Holy Spirit on the holy Apostles, and then, through the divinely instituted sacraments, on all believers. The believers all received the Spirit and became new in the very beginnings of life. This is how it always happens to everyone who sincerely believes and unfeignedly follows the path of faith.”

Rev. Macarius the Great teaches:

“The final goal and supreme good of man is in communion with God. God deigns to rest in him and man finds peace nowhere but in God. This is the affinity between man and God according to his original purpose in creation.”

St. Theophan the Recluse describes how spiritual life arises and develops in a person:

“Christianity begins from the moment when the urge and desire for the heavenly, spiritual, eternal and Divine is born in the heart, with aversion from the earthly, sensual, temporary and created. The spirit of Christ is opposed to the spirit of this age, and then, as this last one is all on earth and in the earthly, he is all in heaven and in the heavenly, in God and the Divine, - this alone he loves, this alone he pursues, in this alone he finds taste. This does not mean that he, being detached from everything earthly and created, is nothing like that. does not concern and has nothing in its affairs similar to the affairs of the sons of the century. The forms of human life are the same, both there and here; but the spirit and direction of everything are different; He admits civil services, and warfare, and trading, and science, and artistry, but he turns all this into a means of advancement in the spirit, of acquiring unearthly goods, of pleasing God, mercilessly expelling from all this only that which is contrary to such a direction. It happens that he completely separates others from family and society, but this is not his exclusive property, but his highest and most perfect manifestation, in its true form the property of a select few.
Such a spirit of Christian life is born when the grace of God, having found entry into the heart of a person, awakens the fear of God there and disturbs the conscience and through them leads a person to feel the danger of remaining in the spirit of this age and in the order of his life, then to repentance and a change in the direction of his life in thoughts, feelings, desires and deeds and to the determination to live not according to the earthly, but according to the heavenly, spiritual and Divine. After this, whoever is not baptized is baptized; and whoever is baptized, accepts the Sacrament of Repentance and, being armed with the grace of God, in both cases begins to live not according to the spirit of this age. It is to such that St. Paul addresses his words: “Do not be conformed to this world.” For anyone who is still under the spell of the spirit of this age, this rule is inconceivable: he hears, but does not heed, and cannot understand it as he should. He says this to those who have already driven away the spirit of the age and began to live according to the spirit of Christ, because the spirit of this age is seductive and can again entice those who from their previous life are familiar with the muddy sweets of its deeds. He says to them, as it were: look, lest the spirit of the age carry you away again and begin to remake you in your own way, dragging you from heaven to earth, from spirit to flesh, from God to creation. Do not listen to him and do not want to conform to him and the order of his affairs. For the spirit of the age, beckoning with earthly prosperity, has invented such things, joys and blessings, from which, it seems, happiness flows like a river. Those who are captivated by it circle in these orders, hoping to intoxicate themselves with happiness, and although they never taste it, they expect to taste it ahead. Those who have been driven out of the spirit of this age by the spirit of Christ are extracted from this whirlwind that crushes the heart. But as they still revolve in contiguity with the orders of the spirit of the age, there is a danger: this whirling would not catch them again and would not drag them into the previous cycle. The Apostle warns: you must leave all this behind; you should not move around in such orders and conform to them.
“But be transformed by the renewing of your mind.” The spirit of the age has been driven away with all its orders and manifestations, and the spirit of Christ has been adopted. What's next? Next you have to transform yourself. Living according to the spirit of the age, according to its customs and rules, we are tuned in with all our souls, and our way of thinking is worldly or of this age, and our inclinations with deeds and enterprises are the same, and our tastes with feelings and sympathies are the same. Having accepted the new spirit, all this must be remade, reconfigured, transformed. The new spirit, restored and supported by the grace of God, is great power. In whomever it awakens, he is irresistibly drawn to the higher, unearthly, spiritual. But the inner life of a person in whom this spirit awakens is not suddenly completely rebuilt according to it. Only the power to do so is perceived, but the transformation itself requires both time and labor. This is what the Apostle inspires when he says: “be transformed by the renewing of your mind.” Your mind, or spirit, has been renewed, that is, as stated above, by the grace of God the fear of God has come to life in you and has disturbed your conscience, and under the influence of them, with the help of God, you have reached the determination to leave the life of this century and begin to live according to the demands of another century, determination, sealed by grace in the Sacraments of Baptism or Repentance. Thus the renewal of your mind, or spirit, has taken place in you. Now, by the power of this renewed mind or spirit, transform yourself, that is, your thoughts, your dispositions and inclinations, your feelings and tastes, your whole soul. Your entire soul was turned to the earth and earthly things, to this age and its affairs, and was only occupied with how to arrange earthly well-being. To this she subordinated your mind, or spirit, and kept it subservient to herself and this age. Now - thanks be to God! - he was released from these bonds and assumed his rights; Now it is no longer he who is the soul, but the soul who will submit to him and be rebuilt according to his requirements. Teach her to assimilate for herself the image of sound words, so that she can judge everything and look at everything with spiritual eyes, or God, as indicated in Divine revelation; teach her to instill in herself, instead of passionate ones, holy dispositions, or all kinds of virtues, so that the virtues constitute your inalienable character, just as the passions formerly constituted it; teach her to cultivate in herself tastes and sympathy for the spiritual, invisible, heavenly and eternal, so that your treasure is not in the flesh, tangible, earthly and transitory, but in the opposite of that - and behind the treasure, your heart is no longer here, but there. Still, do not think and do not hope to accomplish this on your own, but commit all this and all your fate into the hands of God and expect true success only from His gracious help, as if hanging yourself on the right hand of God - the omnipotent."

In modern atheistic society, spirituality is usually understood not as the life of the spirit, but as spiritual life - cultural, intellectual, moral. Meanwhile, Christianity professes that a soulish person (one who does not live in the spirit) is not able to understand the phenomena of spirituality, since it is God’s gift to His followers, and is possible only in Christ Jesus.

The Apostle Paul says:

The natural man does not accept the things of the Spirit of God, because he considers them foolishness; and cannot understand, because this [must] be judged spiritually.
But the spiritual one judges everything, but no one can judge him.
For who has known the mind of the Lord so that he can judge him? And we have the mind of Christ.
(1 Cor. 2:14-16)

Those who live according to the flesh set their minds on carnal things, but those who live according to the Spirit set their minds on spiritual things.
To be carnally minded is death, but to be spiritually minded is life and peace,
…But you do not live according to the flesh, but according to the Spirit, if only the Spirit of God dwells in you. If anyone does not have the Spirit of Christ, he is not His.
And if Christ is in you, the body is dead because of sin, but the spirit is alive because of righteousness.
...for if you live according to the flesh, you will die, but if in the Spirit you put to death the deeds of the flesh, you will live.
For as many as are led by the Spirit of God are sons of God.
(Rom. 8, 5-6, 9-10, 13-14)

And the Apostle Jude writes that in spiritual people the life of the spirit completely disappears:
“These are people who separate themselves (from the unity of faith), who are spiritual, who have no spirit.”
(Jude 1:19).

St. Ignatius (Brianchaninov):

He who is merciful to himself by accepting repentance becomes merciful to his neighbors. A person cannot form any idea about this spiritual, carnal character: because the idea of ​​sensation is always based on sensations already known to the heart, and spiritual sensations are completely alien to the heart, which is familiar only with carnal and spiritual sensations. Such a heart does not even know about the existence of spiritual sensations.

Archpriest Maxim Kozlov:

“Of course, for Orthodoxy spirituality is inseparable from faith. And in this sense, the current rather tired talk about spirituality, acquired through intellectual knowledge, aesthetic development, and the tourist diversity of life, seems absolutely false. Even in the Apostolic Epistles it is said: These are people who separate themselves (from the unity of the faith), natural, without spirit” (Jude 1:19). And in modern times, what is called spirituality, for the most part, does not reach soulfulness. Rather, it is a kind of subtle carnal pleasure, which does not necessarily take the outwardly crude forms of bestial passions, but in a person with developed artistic needs can be combined with a certain aesthetic or intellectually pleasurable moment.

Spirituality is a word derived from the word "spirit". And “pneuma-spirit” is the Holy Spirit. The reality of the Holy Spirit is known only by that person who enters into the life of the Church as a single organism given to us here on earth by God Himself for our communion with Him. Everything else can only be bridges and the threshold of real spiritual life, only its shadows and images, no matter what brilliant flight of thought our worldly spirituality takes us into.”

There is another substitute for true spirituality - false, negative spirituality. A person inexperienced in religious matters, who began his spiritual quest at the call of his heart, may encounter a completely different kind of spirituality, the source of which is the infernal spheres, evil spirits.

Bishop Alexander Mileant writes about the difference between true and false spirituality:

“Like a child to its mother, so a person instinctively reaches out to God - especially in difficult moments of life. In God he sees his Heavenly Father, Who wishes him well and can do even the impossible. The Lord Jesus Christ promised: “Ask and it will be given to you, seek and you will find, knock and it will be opened” (Matthew 7:7). Who asks for physical healing, for help in work, for strengthening the family, for the welfare of children; some - about strengthening faith, learning to pray, about acquiring the Holy Spirit - each to the extent of his spiritual level. God accepts the prayers of all who turn to Him with sincere and ardent faith.
In addition to the fact that prayer attracts God's help to us, it is also remarkable because it promotes the inner growth of a person. This is because prayer is not a monologue, but a conversation in which the Lord answers the soul and illuminates it with the grace of the Holy Spirit. By illuminating the inner world of a person, God teaches him to seek not only the material, temporary, but, most importantly, the eternal and truly valuable. A person who talks with God in prayer realizes that God is a supreme and omnipotent Being, full of love, but also righteous, before Whom one must revere. It cannot be manipulated like some blind force. He is the Father who must be obeyed. Thus, personal prayer experience, which initially arose as a result of one or another specific need, contributes to the moral improvement of a person and leads him to the highest good - the Kingdom of Heaven.

The complete opposite of such healthy religiosity, based on faith and obedience to God, is the unhealthy, “black spirituality” of the occult. Here, too, there is an element of the supernatural and a search for help, but it is sought not from the Creator, but from some dubious spirits or from mysterious non-physical forces. If a healthy faith in God ennobles a person, then an unhealthy occult faith cripples him spiritually. She is entirely directed towards the earthly, trivial and sinful. The purpose of occult activities is purely utilitarian: - to learn secrets, achieve success in everyday life, win someone’s love, improve health, gain bio-energy, expand your potential, take revenge on an enemy, or simply “play” with the mysterious. Many are seduced by the fact that all this is achievable without any physical labor and without violating civil laws.

What pushes enlightened people of the twentieth century to turn to such unscientific and dubious activities as evoking spirits? The answer to this question is that science and materialistic teaching alone cannot satisfy the highest needs of man. Something in each of us is looking for the highest, spiritual, longing for an answer to fundamental questions: why do we live, are there other worlds and other more perfect forms of existence, what awaits us beyond the grave, are there non-physical forces that can help a person overcome physical laws and find lasting happiness. And so people, not knowing or ignoring Christian teachings, turn to esoteric teachings. These teachings claim to answer deep fundamental questions of existence and provide access to non-physical forces. But these answers are false, and the recipes are harmful. The worst thing is that they suppress the fear of God and a sense of responsibility for their actions in a person. Fallen spirits inspire the novice occultist that there is neither God’s judgment nor eternal torment, but, on the contrary, everything there is easy and pleasant. Therefore, enrich yourself with knowledge and absorb the power given to you. And, indeed, sometimes as a result of occult exercises, a person reveals extraordinary abilities - telepathy, clairvoyance, the ability to “heal with a biofield” or move objects at a distance (telekinesis), etc. But, as we will see, these abilities did not develop in him independently, but with the assistance of unclean spirits, and therefore they are very dangerous and harmful. True, in order not to scare away a naive beginner, demons cunningly hide their presence and present themselves: a) either as harmless wandering spirits, or b) as impersonal non-physical energy, diffused in space or hidden in a person himself.”

Hieromonk Seraphim Rose said:

“Why do we study religion? For a number of reasons, but only one of them is quite serious: we want to find something deeper than the everyday life around us, so unsteady and impermanent, disappearing without a trace, leaving no happiness in our soul - in a word, to find a different, genuine reality. To touch it is the desire of every genuine religion. I want to tell you about how Orthodoxy achieves this, how spiritual reality is revealed here.

The search for reality is a dangerous business. You probably hear about young people who literally burn out in pursuit of her, and as a result either die or eke out a miserable existence, burying their intellectual and spiritual capabilities. I remember an old friend from a long time ago in my own searches: then, 25 years ago, Aldace Huxley had just discovered a certain “spirituality” in the drug LSD and carried many along with him. A friend of mine, a typical seeker of religious truth - you could meet him in an audience like yours - once said to me: “Whatever they say about drugs, agree: they are better, anything is better, if only not ours.” the usual American life, that is, spiritual death." I did not agree; even then I began to notice two directions of spiritual life. One leads upward, lifting us above the decay of everyday life, while the other leads downward, to real spiritual, as well as physical, death. My friend went his own way, and by the age of thirty he turned into a complete wreck: his mind was clouded, there was nothing to think about searching for reality.

Similar examples are easy to find among those who are interested in extra-sensory or “out-of-body” experiments, who have had a close encounter with a UFO, etc.; The 1980 mass suicide in Jonestown is another reminder of the dangers of the religious quest. In our Orthodox literature Over 2000 years, many instructive cases of this kind have been described. ...how to avoid misconceptions and pitfalls on the path of religious search? The answer is clear: we should set out on a journey not for the sake of certain sensations that can deceive us, but only for the sake of the truth itself. This question arises before everyone who seriously studies religion, and answering it is a matter of life and death.”

False spirituality is possible not only among those who turn to esoteric teachings, but also among Christians. And Christians - if they deviate from the path of repentance, in which only the acquisition of the Holy Spirit is possible, and in Him - true spirituality - fall under the influence of evil spirits and fall into delusion.

Archimandrite Platon (Igumnov):

«- Is there any difference between the concepts of “spiritual” and “religious”?

Of course, spiritual and religious can be different. There may be religiosity, but there may not be real spirituality. Or spirituality can be negative, such as, for example, any activity aimed at self-affirmation (after all, in Christianity, many people are aimed at self-affirmation). What, for example, is Catholicism? This is also a type of self-affirmation. Firstly, Catholicism is built on the type of lite Christianity. Secondly, let's take an example from history - the Crusades. In historiography, this is assessed as an attempt by Europeans to establish themselves in Asia. Why do we see this attempt at self-affirmation? A man creates a position for himself, he commands a slave, he commands a horse, he commands his wife, his element is to assert himself, but in the name of what is unclear. Why does he want to assert himself? Of course, in Catholicism there is charity, mercy, helping the poor - it’s all there, but in general its pathos is self-affirmation.

Our ascetics do not have this. On the contrary, they left the cities for the forests, into the wilderness, they did not think about any self-affirmation, they thought about their salvation.

- Is the spirituality of evil, spiritual evil possible?

Certainly. A striking example is the spiritual and moral perfection that adherents of Eastern mystical cults achieve. A person doing yoga thinks of himself that he is above everyone else, he also asserts himself. He considers himself morally crystal clear, but all this, like the Pharisees, serves only as a reason for self-exaltation. For example, the Pharisee thought of himself as a person who had achieved moral perfection, who had fulfilled all God's commandments - he fasted twice a week, gave away a tenth of his income, and did not rob anyone. He believes that he has achieved perfection. But this is negative spirituality.

- But can this also be the case in Orthodoxy?

In Orthodoxy there can also be a temptation to such spirituality. This is called delusion when a person imagines that he has already achieved holiness. Orthodox ascetics call this prelest. When a person is deceived, he believes that he has achieved perfection. Often such a charming state ends tragically for him.”

In a world where everything is rapidly developing and improving, there is a great temptation to devote one’s life to accumulating material wealth and satisfying one’s (or others’) most absurd whims. In the pursuit of wealth and status, one may never understand the purpose of human existence and lose spirituality, but only this, as scientists, philosophers and believers believe, makes a person a highly developed personality.

Human spirituality is:

• the highest stage of personal development - maturity, wisdom, when life values ​​are fully formed: determining one’s calling, a sense of responsibility to the next generation, cultivating morality and a desire for high things (art, cultural achievements of mankind);
• willingness to sacrifice for the well-being of others, openness and the ability to empathize;
• a certain round of development in the physical and mental plane, the basis of which is the Word of God.

There is no single definition for this concept. Different areas of psychology interpret it differently.

For example, Jung's analytical psychology, which emerged in the last century, links human spirituality with religiosity. Based on the works of Eastern and Western thinkers, the Swiss scientist formulated the concept of the “archetype of the human spirit” and highlighted the role of this very spirit in the process of its formation.

Spirituality in Western Psychology

Western psychology, which was formed and gained recognition in the post-war years of the twentieth century, includes several areas:

• transpersonal (not denying the influence of religion on human consciousness);
• humanistic (at the center of its study is the individual, as a unique holistic system);
• existential (related to humanistic psychology, affects various aspects of human life). For her, everything matters: a person’s individual world, his personal experiences, and so on.

According to Maslow, a person who has spirituality is at a high evolutionary stage. These people are free from primitive desires, dirty thoughts and actions, they sow goodness around and show condescension to those who do not deserve it. Psychologists and psychotherapists at the beginning of the twentieth century believed that the lack of morality is a disease and needs to be gotten rid of. But many undeveloped cultures also engaged in so-called healing of the soul, performing various shamanic rituals, sacrifices, and so on.

Spirituality in German and Christian psychology

The founders of the German, or “understanding” movement (German psychologists Spranger, Dilthey) fought for the use of understanding means of penetration into human souls (the human mental world). According to their theory, all cultural heritage, history, and art influence the emergence of spirituality in an individual.

The opposite point of view is defended by Christian psychology: morality in everyone is from God, it is manifested in faith, actions towards others and lifestyle. It is wrong to equate serving God with spirituality. Those who have achieved success in moral development are not always religious. He:

1. considers himself free from unquestioning obedience to the church, will not observe certain laws (fasts, church rituals) if they contradict his views;
2. does not feel fear of higher powers, but receives support by turning to God;
3. inquisitive, seeks answers in science, not content with religious doctrine alone;
4. totalitarian towards another religion;
5. does not force himself to be condescending and kind only out of necessity. Helps others because his conscience dictates so;
6. does not imitate others and lives according to someone else's orders. It’s normal for him to make mistakes and draw conclusions.

Summarizing all the above definitions of spirituality, we see that it relates to the inner world of a person and contains individual prerequisites. It is associated with world cultural values ​​or divine teachings.

How to determine spirituality in a person

Is it true that a person gains spirituality after becoming mature, an adult and having accumulated rich life experience? One thing is for sure: they are not born this way. It takes time to become spiritual. To acquire specific moral and ethical qualities, you need to go through a certain school of life and acquire a store of knowledge.

Spirituality is expressed:

• in an effort to answer eternal questions: what is good and evil; what is truth; how to recognize love; what is true beauty?
• avoiding the influence of bad people, not allowing one to assert themselves at the expense of others;
• helping those in need;
• sociality and openness to society;
• lack of desire to earn as much as possible and try;
• calmness and balance.

In everyday life, spirituality manifests itself in small things. This is a commitment to religion (affirmation of faith is a good impetus for positive internal changes), charity work (helping a stray dog ​​find owners, donating things to an orphanage, becoming a blood donor), respectful attitude towards spouse and children, honoring parents, desire to gain new knowledge, ethics and compliance with laws, interest in art objects .

There is no superman who perfectly combines these virtues. The main thing is to answer an important question. How to turn from an ordinary person into a moral hero? Where can I get a transformative magic elixir? Any psychoanalyst will say that such a reboot is prompted by the difficulties and sorrows experienced. If you stand on your feet and don’t break, everything worldly and vain will no longer take such large-scale forms.

A developed person is constantly engaged in self-knowledge, explores his strengths and weaknesses, feels like part of something larger, not just an employee of some organization, a member big family. Mastering meditation techniques will help you find ways to understand your essence and establish your purpose.

Why is it important to be spiritual?

If spirituality can be developed in oneself over time, then it would be fair to understand what it ultimately gives.

1. Everyone wants to feel special. Spirituality gives a huge advantage - to have this quality means to be at the peak of your development.
2. The ability to love and appreciate others increases significantly. Love for people opens up new opportunities, strong connections are established, and a feeling of need and importance appears.
3. You begin to see the beauty around you, the pace of life slows down, and there is less chance of losing sight of something significant.
4. Feelings of anxiety and injustice recede, decisions come quickly, and the mood is always cheerful.
5. Some people say that the basis of life is patience and humility. A highly moral person has a strong will and self-control, which helps him avoid getting into a hopeless situation.
6. The irresistible desire to improve does not leave you, more energy, more fuel to fulfill your desires.
7. Life without guilt and with a sense of freedom.

There is a so-called measure of spirituality. Everything has a threshold, and here it is important not to be deceived, because there is also pseudo-spirituality. We cannot be completely sinless and never make mistakes (the Bible says that man is sinful from birth). Perfectionism (from the English perfect - “ideal”), a tendency towards the ideal, etc. significantly poison life. In all this, simple human egoism occupies a special place. How then can one consider oneself a morally developed person?

The formula of spirituality is outrageously simple.

Spirituality is a cross between two vices: a constant lack of something material (passion for hoarding) and an excess of the “spiritual” (feeling like God, contempt for everyday things, consciously limiting oneself to going to parties, meeting with friends, inability to relax, immersion in religion and so on).

In conclusion

The desire to find morality within oneself is justified. If spirituality is a high stage of development, then it is the final stage to which it is important to strive in order to fulfill your destiny. It can be developed in different ways. The simplest among them are a passion for art (highly intellectual cinema, painting, works of art, going to the theater), studying liturgical books, attending church services.

What is spirituality? It does not have an ideal and final definition; it cannot be described as any object. Sociologists define spirituality as the search for the “sacred,” where this “sacred” is broadly defined as different from the ordinary, everyday, it is worthy of veneration and respect. It can be determined in various ways: belief in certain forces that control the Universe, a sense of interconnection with all living beings, awareness of the purpose and meaning of life, improvement of personal qualities, peace of mind. Something in which every person finds meaning, hope, inner peace for his life.

What spirituality is has been interpreted differently in different historical periods. It has most often been associated with religious life, but it is not defined by religion and does not necessarily have to be associated with it. In modern times, the concept of “spirituality” is often associated with humanistic psychology, combined with mystical and esoteric traditions, Eastern religious and philosophical teachings aimed at developing the individual into a unique holistic system characterized by compassion, selflessness, altruism, and a rich inner world.

What is spirituality? To enjoy life fully, all expressions of our essence must be balanced. Mind, soul, body must be in harmony with each other. In theory, a person cannot focus exclusively on material things and neglect spiritual ones. Walking among beautiful landscapes, listening to genius, admiring a beautifully painted picture, reading a talented book, he is enchanted, reverent, delighted, enjoys - all this touches his soul. There are many wonderful ways in which human spirituality manifests itself, but which cannot be explored using scientific methods because it involves deeply personal, subjective experiences. Its essence lies in the search for one’s own “I”, which helps to discover the true nature of consciousness. Unable to explain his own, he identifies himself with his thoughts, feelings, and memories.

A person's spiritual growth plays an important role, although views different people its understanding will differ depending on experience, beliefs and personality characteristics. But in general, it can be described as the result of focused attention on one’s inner life, gaining and changing the perception of the world around us, when a person comes to the understanding that serving people is a priority. When he comes to understand his true nature, he is freed from many fears, discovering that he does not depend on the circumstances in the world around him. He becomes less self-centered, less in need of approval or recognition, does not focus on material things, and does not strive for a high social position. A truly developed spiritual life can offer many benefits, both emotional and physical. He becomes happier, healthier, more loving, more understanding.

What is spirituality in a religious context? It is the basis of the world's major religions and some humanistic ideologies. Thus, in India, spiritual experience is taught through yoga. Most people perceive it as certain physical postures, which are in fact only one of its components. Yoga is divided into four types or ways of experiencing spirituality related to the four basic instincts of man. Control of the mind, self-analysis, the ability to abstract from feelings and focus on the source of one’s own thoughts. Love and commitment in relationships, understanding that love is the ultimate truth in the very heart of creation. Performing actions without any selfish motivation. The fourth way to understand spirituality is through reason, understanding how the laws of nature work as they do the Universe.