Why Is Atheism So Common Today?

From: “The River of Fire” By Dr. Alexandre Kalomiros

I have the suspicion that men today believe in God more than at any other time in human history. Men know the gospel, the teaching of the Church, and God's creation better than at any other time. They have a profound consciousness of His existence. Their atheism is not a real disbelief. If you examine men carefully you will notice that their ignorance or indifference is tainted by a deep hate. But nobody hates anything that does not exist. It is rather an aversion toward somebody we know very well but whom we hate with all our heart, exactly as the demons do.

We hate God; that is why we ignore Him, overlooking Him as if we did not see Him, and pretending to be atheists. In reality we consider Him our enemy par excellence. Our negation is our vengeance, our atheism is our revenge.

But why do men hate God? They hate Him not only because their deeds are dark while God is light, but also because they consider Him as a menace, as an imminent and eternal danger, as an adversary in court, as an opponent at law, as a public prosecutor and an eternal persecutor. To them, God is no more the almighty physician who came to save them from illness and death, but rather a cruel judge and a vengeful inquisitor.

You see, the devil managed to make men believe that God does not really love us, that He really only loves Himself, and that He accepts us only if we behave as He wants us to behave; that He hates us if we do not behave as He ordered us to behave, and is offended by our insubordination to such a degree that we must pay for it by eternal tortures, created by Him for that purpose.

Who can love a torturer? Even those who try hard to save themselves from the wrath of God cannot really love Him. They love only themselves, trying to escape God's vengeance and to achieve eternal bliss by managing to please this fearsome and extremely dangerous Creator.

Do you perceive the devil's slander of our all loving, all kind, and absolutely good God? That is why in Greek the devil was given the name ∆ΙΑΒΟΛΟΣ, "the slanderer”. But what was the instrument of the devil's slandering of God? What means did he use in order to convince humanity, in order to pervert human thought?  He used "theology". 

He first introduced a slight alteration in theology which, once it was accepted, he managed to increase more and more to the degree that Christianity became completely unrecognizable. This is what we call "Western theology”.  Did you ever try to pinpoint what is the principal characteristic of Western theology? Well, its principal characteristic is that it considers God as the real cause of all evil.

What is evil? Is it not the estrangement from God Who is Life?  Is it not death? What does Western theology teach about death? 

All Roman Catholics and most Protestants consider death as a punishment from God. God considered all men guilty of Adam's sin and punished them by death; that is by cutting them away from Himself; depriving them of His live giving energy, and so killing them spiritually at first and later bodily, by some sort of spiritual starvation. Augustine interprets the passage in Genesis "If you eat of the fruit of this tree, you will die the death" as "If you eat of the fruit of this tree, I will kill you”.  For Western theology — God is the real cause of death.

And this is true not only for the death of the body. It is equally true for the death of the soul. 

Do not Western theologians consider hell, the eternal spiritual death of man, as a punishment from God? And do they not consider the devil as a minister of God for the eternal punishment of men in hell? The "God" of the West is an offended and angry God, full of wrath for the disobedience of men, who desires in His destructive passion to torment all humanity unto eternity for their sins, unless He receives an infinite satisfaction for His offended pride.

What is the Western dogma of salvation? Did not God kill God in order to satisfy His pride, which the Westerners euphemistically call justice? And is it not by this infinite satisfaction that He deigns to accept the salvation of some of us?  

What is salvation for Western theology? Is it not salvation from the wrath of God? 

Do you see, then, that Western theology teaches that our real danger and our real enemy is our Creator and God? Salvation, for Westerners, is to be saved from the hands of God! How can one love such a God? How can we have faith in someone we detest? 

Faith in its deeper essence is a product of love, therefore, it would be our desire that one who threatens us not even exist, especially when this threat is eternal. Even if there exists a means of escaping the eternal wrath of this omnipotent but wicked Being (the death of His Son in our stead), it would be much better if this Being did not exist. This was the most logical conclusion of the mind and of the heart of the Western peoples, because even eternal Paradise would be abhorrent with such a cruel God. Thus was atheism born, and this is why the West was its birthplace. 

Atheism was unknown in Eastern Christianity until Western theology was introduced there, too. Atheism is the consequence of Western theology. Atheism is the denial, the negation of an evil God. Men became atheists in order to be saved from God, hiding their head and closing their eyes like an ostrich. 

Atheism, my brothers, is the negation of the Roman Catholic and Protestant God. Atheism is not our real enemy. The real enemy is that falsified and distorted "Christianity".

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In the above excerpt from the article written by Dr. Kalomiros,  we find an astounding assertion that concludes, “the real enemy is a falsified and distorted Christianity.”  The statement will surely produce an immediate reaction from its readers,  either affirming or rejecting such a claim. It is my intention to analyze the ground and validity of his claim, by laying out the historical, philosophical, and theological occurrences that led to his conclusion. 

The Road To God

Like many Americans, I lived a long period of my life without hearing the gospel. Perhaps I did hear it during those many years, but I surely did not recognize it as such. I was raised as a nominal Roman Catholic. Baptized in early infancy, but rarely attended church. I did my first communion in fifth grade, but did not attend church often after that.  Others in my family had transitioned into the Presbyterian church.  I did receive a little instruction there, but it was minimal. When I reached my teens, I was highly skeptical of it all, and I thought that atheism might be the way to go. Yet, there was so much atheism could not address, I just couldn’t embrace it. 

After graduating high school I dabbled in eastern mysticism, and Greek philosophy. In fact, I thought I had figured out the role of religion.  I unknowingly became a Platonist.  What I mean is that I concluded that all of the miraculous and particulars of the given religions was simply the way that God spoke to primitive people in order to convey his purposes and instructions for our lives. In other words, there was a world a reflection of perfect forms,  God’s perfect creation, and the religions of the world sought to convey this direction in life to particular people groups so that they might attain to those forms.

After I was married I began to attend the Roman Catholic church with my very devoted wife. I found some joy and peace there. I began to receive instruction, and for the first time I tasted something of God in Christ, but I was by no means clear or sure of Christianity. 

At the ripe age of thirty-three I was presented with a western expression of the reformed Protestant gospel. It went something like this: Since you believe that God is perfect, is he not the perfect judge? Consequently, there is good and there is evil, and you will be judged for every good and every evil you have done. Moreover, just ONE evil will condemn you to an eternity of damnation. 

Then came the question, is there any evil in your life? If there is, then there is only one way to avoid damnation, put your trust in Christ, that he will save you from the wrath of God the Father, because on the cross he paid the penalty for all your sins. So then, if I put my trust in Christ , then my sins would be overlooked because Christ had already paid for them, and there is no double jeopardy with God. My trust or faith equalled acquittal. It was at that point that I embraced the transaction. 

While I later came to reject that view, with a deep hunger after thirty-three years of starvation, my search for the truth began, I devoured lectures and books. It took me Three theology degrees, two ordinations, and nearly twenty years to sort it out, but I eventually found the One, Holy, Catholic, and Apostolic faith of the Orthodox Church. 

Oh, if I only could have begun there! In Orthodoxy I discovered and different God, a different salvation, and a very different life and worldview. One where God did not need payment for satisfaction. A faith wherein merit was not the issue, not my merit nor Christ’s merit. I found the one true God, and what it means to be united to him. I had to relearn the meaning and role of repentence, faith, salvation, the image of God, purification, illumination, and theosis (God-likeness). I will be posting several articles about my journey to what the apostolic church refers to as “saLvation”.

What Has Become of You?

A Sunday HOMILY on Lk 19 :19-29, By Dn. Carlos Miranda

The gospel of our Lord Jesus is the remedy that every soul needs, irrespective of nationality, race, social strata, or any other human distinction. Notably, significant portions of the gospel's wisdom is conveyed through stories, precisely because of their ability to bridge all societal boundaries.

Chapter 16:19-31 of Luke's gospel presents the spiritual narrative of a man named Lazarus, whose name means "God has helped," and a certain un-named man, and the interweaving of their lives.  Consider the contrast: One man is homeless and destitute, pleads for mere crumbs, endures severe illness and the agony of festering sores, is alone in this world, accompanied only by wild dogs, possessing only help from God, as he name informs us. 

The other man, revels in opulence, indulging in lavish banquets within the protective walls of a mansion, surrounded by servants and family, and lives regally dressed in purple. Purple during this period in history was derived from rare shells, and symbolized immense wealth, akin to today's billionaires.

Yet, we should all note that this dramatic divergence is not a mere commentary by our Lord on the intrinsic morality of riches and poverty. No, the true essence of this parable emerges when we scrutinize its intended recipients: namely, the affluent Pharisees, who, owing to their status and affluence, perceived themselves as the righteous, the chosen, and the elect. Moreover, the story is the Lord's way of reaching out to the pharisees, so that they might hear his gospel and repent. This story preaches the gospel to the pharisees.

Consequently, the narrative swiftly proceeds to the point that the Lord desires to make: “The inevitable demise of both men, and by extension of every human.” It is here that the narrative touches all who encounter it. We, like these two men will also come to our inevitable demise!

The parable tells us that upon their deaths the destitute man's soul is gently escorted by angels to the bosom of Abraham, while, to the astonishment of the Pharisees, the wealthy man's soul is consigned to Hades. In essence, Lazarus finds solace in the realm of the righteous, while the rich man languishes in a place of torment and anguish.

The soul which is spoken of here is the animating force of life, in fact it is life itself. Thus, the earthly departure of our soul is synonymous with the departure of our life; which then goes on to find repose in one of two abodes until the day of resurrection. This is why it is common for us to say, N. reposed, rather than died. physical death is not eternal death, the soul or life continues to exist.

One of the points of the parable is the clarification about the determining factor for one’s condition after our repose.  According to Christ, who is God himself, the determining factor of our eternal destiny is the outcome of who and what we have become in this earthly life. In other words, we were born nothing, and we spend a lifetime becoming something.  And that something has either drawn closer to the image of the Christ in whose image we were created, or has drawn further and further from that image.

This means that there exists no spiritual balance sheet, no credits and debits, for virtues and sins.  St. Paul's words to the Roman church underscores this truth, emphasizing that our eternal reward or condemnation corresponds to the kind of pursuits we had in this life. Listen to his words found in the second chapter of Romans:

“…God will reward each one according to his works: to those who, by perseverance in good work, seek glory and honor and immortality, HE WILL REWARD eternal life, but to those who act from selfish ambition and who disobey the truth, but who obey unrighteousness, HE WILL REWARD wrath and anger. Romans 2:5–11

According to the apostle, upon our death, God will expose whether we pursued Christlikeness, or the likeness of our own imaginations. These two paths of perseverance clearly before us in the Lord’s parable; one is the path of the proud, and the other the path of repentant.

The narrative thrusts the prosperous Pharisees into the spotlight, challenging their self-righteous facades, and in an oblique way pleading with them to repent. The rich man in the parable personifies their hubris. 

As you probably noticed, when the rich man sees Lazarus in comfort, he does not for one moment ask himself why is Lazarus there while I am in hades. Instead, he assumes that Lazarus must be there because he is Abraham’s servant. Consequently, he addresses Abraham instead of humbling himself before Lazarus.

Indeed, the rich man's unwillingness to call out to Lazarus, despite knowing him well, reveals the patronizing contempt he held for the poor, and the world’s unsuccessful- hence the for image of God. Not only would he not love such a person, but he couldn’t even bring himself to speak to him. Instead, he appeals to Abraham, assuming him to be more fitting for his plea. His words echo: 

“Father Abraham, have mercy on me, and send Lazarus so that he could dip the tip of his finger in water and cool my tongue, because I am suffering pain in this flame!’ Luke 16:24

The PURSUITS of this rich man during his life were pride and superiority, hence his entreaty for to his perceived equal, Abraham, to alleviate his suffering.  This rich man, akin to the Pharisees in the audience, failed to perceive that one like Lazarus, who persevered in good works and sought the divine, was the truly blessed one, and the one would truly be rewarded. Therefore, the rich man's fate was not due to missteps, but rather to the prideful character he had forged during his life that distanced him from God. 

At his death the rich man had finally become what he wanted to be, self-centered, arrogant, and ungiving person, thus he received the corresponding reward of those desires. In contrast, by way of humility and meekness, Lazarus also finally became that which he sought, that is the image of Christ, and received his reward. 

The moral here is plain: we attain what we ardently pursue, and in this pursuit we must be ready to make the necessary sacrifices.  For this reason Abraham's responds to the rich man saying, 

“Child, remember that you received your good things during your life, and Lazarus likewise bad things. But now he is comforted here, but you are suffering pain.” Lk 16:25–26

The message is clear, in this life one will either follow the path of repentance, or squander the opportunity to draw near to God.

This answer obviously does not satisfy him, so the rich man issues a second command, imploring Abraham to send Lazarus as a harbinger to his family about Hades to save them from a similar fate.  What is Abraham's response?

“They have Moses and the prophets; they must listen to them.” Luke 16:29 

In other words, they have no excuse, God has revealed the truth to humanity.

The rich man remains adamant, suggesting that witnessing someone rise from the dead would spur belief.  But Abraham retorts that even if one were to return from the dead, those who refuse to heed the teachings of Moses and the prophets would remain unconvinced. The irony is palpable; for Jesus himself, the very speaker, would indeed rise from the dead, yet the Pharisees' hearts would remain unmoved.  They would not only kill him, but reject his return to them form the dead! 

The Pharisees, like the rich man, had the word of God, and had the ability to do the works of God, but they did not. YET, THEY FREELY CHOSE THEIR PATH IN THIS LIFE, AND IN THE END RECEIVED THEIR JUST REWARD!

What possible application can this have for us?  Simply this: What we do, and thus who we pursue to become like in this life, is ultimately what and who we will be upon our own repose. That very person we are trying to become is the person we will forever be! Therefore, be purposeful and strategic in your pursuits in this life; Ensure that your life are not taken hostage by any other shiny pursuit that this world places before you.

THE POINT MADE BY THE PARABLE is that we are to become lovers of Christ and of our fellow man.

• 1st, the parable insists that we make reading and meditating on holy scripture with prayer, a central part of our life, and we do so knowing that this will transform us into the likeness Christ.
• 2nd, the parable insists that we make our love for our fellow human beings (the icons of Christ), the thing that defines us. 

Meaning, that we lovingly pray and commune with others, and even meet their needs when it’s within our reach.

Weren’t both the scriptures and the giving of alms within reach for the rich man?  Yes they were, yet the shiny pursuits of this life captured his heart, and he ultimately became a lover of self rather than a lover God and mankind. Taking in the scriptures and giving ourselves to our fellow man doesn’t require us to be a superhero, it only requires our DESIRE to do so. 

Rest assured dear friends, if the path we choose is Christlikeness, then we will eternally grow closer and closer to our God, Jesus Christ, who together with the uncreated Father and the life-giving Spirit, is glorified now and ever, and unto ages of ages. Amen.

The Arena Pt. 2

Divine gifts always pour forth from our God. One of the most resplendent gifts in the sacred tradition of Orthodoxy, is monasticism. These pious souls, inspired by the radiant examples set by John the Baptist and our Lord Himself, have embraced the "Angelic Life," relinquishing the temporal allure of family and worldly success.

These profound ascetic have given us certain sacred writings that are a treasure trove for the soul. While certain aspects of their attention may seem tailored for the monastic life, the greater part carries a universal message for all who seek divine communion.

As an unparalleled example of this type of writing, I would like to direct our gaze towards a revered work, "The Arena," composed by Bishop Ignatius Brianchaninov, a work held dear by many. To single out a chapter from this vast spiritual treasury is a humble task. But perhaps an apt example is found in the15th chapter. Its title is: "Love for Neighbor as a Means of Attaining Love for God."

Bishop Brianchaninov's wisdom flows like the living waters of divine grace, drawn from the profound well of Matthew 22:37-40. In these sacred words of Christ, we are beckoned to love the Lord with our entire being and to love our neighbor as we love ourselves. 

Bishop Ignatius fervently emphasizes that, while love for God is paramount, love for our fellow human beings forms the very foundation upon which our love for God is built. In loving our fellow beings, we come to recognize the profound truth that every human soul is an image and Icon of Christ, and the love we extend to them flows directly to the Lord Jesus Christ. To love our neighbors is to love Christ, our Eternal God.

The New Testament, a repository of divine commandments, offers a multitude of spiritual directives, as numerous as the stars in the night sky. Bishop Brianchaninov, in his pastoral wisdom, distills this wealth of spiritual guidance into a concise set of instructions, illuminating the path toward acquiring love for our fellow beings:

Love your neighbor in this way: 

1-Do not get angry with him and do not bear resentment or a grudge against him. 

2-Do not allow yourself to say to your neighbor any reproachful, abusive, sarcastic or caustic words. 

3-Maintain peace with him as far as possible. Humble yourself in his presence. 

4-Do not try to have your revenge on him either directly or indirectly. Whenever possible, yield to him. 

5-Get out of the habit of arguing and quarrelling, and reject it as a sign of pride and self love. 

6-Speak well of those who speak evil of you. Pay good for evil. 

7-Pray for those who cause you various offences, wrongs, temptations, persecutions (Mat 5: 21-48). 

8-Whatever you do, on no account condemn anyone; Do not even try to judge whether a person is good or bad.

9-Keep your eyes on that one evil person for whom you must give an account before God: yourself (Mat 7: 11).

10-Treat your neighbors as you would like them to treat you (Mat 7: 1-12). 

11-Forgive and pardon men their offences against you from the depth of your heart.

12-Finally, do not harm your brother by talkativeness, gossip.

These simple yet profoundly practical instructions shine as the mystical path, illuminating the journey to theosis.  It is within this spiritual ARENA, that we engage in the inner battle for our souls. The New Testament, more than a collection of theological doctrines, serves as a sacred vessel for the healing energies of God. 

These divine commandments extracted by St. Ignatius from the New Testament are spiritual remedies for the wounded soul. By following these commandments, we do not accumulate merits, rather we draw closer to the divine light, attaining theosis through the love of God present in our fellow human beings. In this sacred counsel, St. Ignatius guides us toward becoming radiant with the divine image of our Lord and Savior, Jesus Christ.

The Arena

Mentors and mentoring are all the rage in the contemporary landscape. One industry after another is seeking to develop the art and science of mentoring.  A mentor is one who is entrusted with education and counseling of another. Unfortunately, mentors are in short supply. There are many sociological reasons for our state of affairs that have led us to this scarcity. One primary cause is our method of conducting education in general.  Our society is much more focused on pumping out students that have memorized large amounts of data points, and demonstrated those points in standardized testing, than on having one on one relationships where information is transmitted, and then the use of the information put to work, pressed, and refined to an art form.  The later is what we call mentoring. Due to our lack of mentors, many of those who desire to learn, grow, and become proficient and even excellent at a task, are left to all kinds of alternative measures. 

This can be particularly tricky when it comes to our spiritual life.  Very few, if any, can simply study their way into a grown up kind of spiritual life. Historically, we Christians have relied on spiritual fathers and mothers. These are persons who have walked with Christ, and gone through the many trials and tribulations that life in this world has to offer, and yet have come out the other side of these experiences more whole and perfect than when they began.  The goal dear friends is to find these people and to draw close to them, that they might be our mentors.  For Orthodox Christians, this role falls to our priest and father confessor. It is with our priests that we find someone to educate and counsel us in the spiritual life. The life of a spiritual father is truly a daunting task, yet it is not the person alone who guides, but it is the person assisted by the Holy Spirit and the tradition of the Church, and its many writings. 

For Orthodox Christians, this spiritual life in which we are led by our spiritual guides centers around a rule of prayer, ascetic practices, and sacred reading.  This prayer rule is usually connected to a prayer book, and certain occasions for prayer contained therein. There is also a time for quiet prayer- the Jesus Prayer, normally assisted by the use of a prayer rope. Then there is sacred reading. This is mostly connected to the scriptures, patristic authors, lives the saints, and to guidance by the great ascetics.  All of this guidance however needs  temperance and refinement. Many of these writings are directly written to monastics, who live very different lives than those of us outside of a monastery. The church commends certain ascetic practices which are better suited for life outside of a monastery. The spiritual mentor is critical to our proper learning, use, and application of these resources.

I plan to write about these resources, but in this post I will focus on the genre of ascetic writings. Remember, if you choose to read and follow the guidance found in them, do so under the mentorship of your spiritual father. There  are two books in this category that I have found extremely helpful. One, “The Arena”, and the other, “Unseen Warfare”.  The Arena gets its name from historic coliseums. They were called Arenas because the floors upon which the gladiators did battle was covered with sand, for which the Latin term was “Arena”. The sand played two roles. One to conceal and soak up the blood of the injured, and two, as a disguise for the elevators containing wild beasts below the platform that would be raised up in the middle of a battle.  Moreover, those gladiators who fought in the arenas were taught and counseled by magistri/mentors. In this wonderful book written by Bishop Ignatius, he gently mentors new monastics novices, those who plan on living a life of spiritual warfare, on how to live a life according to our Lord's instructions on how to conduct spiritual battle in the arena of this world.

To be continued.