I have been reading over the course of several weeks a book by Kyriacos Markides entitled, "The Mountain of Silence: A Search for Orthodox Spirituality". The book chronicles a number of conversations between one of the holy monks of Mount Athos, Father Maximos, and a recently re-converted Orthodox sociology professor.
In the book (which is wonderful and should be on the MUST READ of any Byzantine Christian) he refers to Mount Athos as a "Christian Tibet".
Personally, as someone who has done a little bit of reading over the years on Buddhism (principaly Zen, mostly exploring its growth in popular culture as well as some parallels with Christianity), I find this analogy interesting.
Father Maximos often speaks of Christianity, Ecclesia and theology in experiential terms, making reference to the importance of spiritual practice, whether you are a layperson, a monastic, priest, etc. This term, "spiritual practice," seems to have gained popularity in North American Zen circles over the years. People appear to be looking for some form of structured, ascetical spiritual discipline that will lead them closer to communion with God. (Although "God" is not always the object - I am sharing my own Christian perspective here.)
As a recent visitor to Tokyo, while walking through the various Buddhist and Shinto shrines and temples (Buddhism and Shintoism are combined in Japan), I was struck by how many parallels exist in some external observances between Buddhists and Byzantine Christians.
I like Bishop Kallistos Ware's comments along a similar vein detailed in a book comparing Sufi Mysticism and Eastern Christianity. He said that many spiritual practices are similar across the religious spectrum, much in the same way that most picture frames have a similar structure to them. But a frame exists only to serve the image it surrounds, and one cannot say that each image is the same in its essence. Christianity offers something that is clearly distinct (divinely revealed) that supasses the essence of all other religious faiths, despite certain parallels which can be identied between the "frames".
With that said, in the interest of mission and evangelization in North America and beyond, should we as Byzantine Catholics not seek to identify, integrate and promote the common forms of "spiritual practice" passed down to us through the Eastern Fathers? People are looking for a spirituality that is both ancient and transformative. To my mind, practices like the Jesus Prayer and other associated spiritual tools are weapons in a spiritual arsenal useful for personal growth in holiness and evangelization.
Should we not be on the forefront in the promotion of an Eastern Catholic spiritual practice? I believe that this points to the essence of our Christian faith.
Of course, we must begin within our own lives and parishes!
Any thoughts on this?
Gordo
