3 4 S p i r i t ua l i t y S t u d i e s 2 - 2 Fa l l 2 0 1 6 2 Background St. Seraphim of Sarov (2009, 112) taught that “the true aim of the Christian life consists in [the] acquisition of the Holy Spirit of God”. St. Paul observes that the “fruit of [and evidence of having acquired] the Spirit is love, joy, peace, forbearance, kindness, goodness, faithfulness, gentleness and self-control” (Galatians 5:22–23). After a moment’s reflection on today’s politically polarized society, where opposing groups frequently mistrust, ridicule, and demonize one another, it would be difficult not to conclude that this fruit is quite rare indeed. Such pessimism seems to have scholarly support. As Pildes (2011, 273) remarks, “we have not seen the intensity of political conflict and the radical separation between the two major political parties that characterizes our age since the late nineteenth century”. While, from a Christian perspective, such conflict is an evil in and of itself, Zakaria (2013) alludes to the policy implications of our increasingly divided society: “The United States needs serious change in its fiscal, entitlement, infrastructure, immigration, and education policies, among others. And yet a polarized and often paralyzed Washington has pushed dealing with these problems off into the future.” As I will suggest in the following section, the cause of, and solution to, to our increasingly divisive society is partly spiritual in nature. 2.1 Spirituality and Political Attitudes In the Orthodox mystical view, the path to spiritual growth is what Markides (2001) calls the “Threefold Way”, or the stages one must complete in order to directly encounter God. As Markides (2001, 213) explains: “At first there is the stage of Catharsis, or the purification of the soul from egotistical passions. It is then followed by the stage of Fotisis, or the enlightenment of the soul, a gift of the Holy Spirit once the soul has undergone its purification. Finally comes the stage of Theosis [or, as it is called in the West, glorification], union with God, as the final destination and ultimate home of the human soul.” The remainder of this theoretical cum theological discussion is set against the backdrop of the Threefold Way. I will explain how askesis – the means by one is purified, according to the Orthodox Church – may produce socially beneficial effects. 2.2 Askesis and Society “Perfect love does not split up the single human nature, common to all, according to the diverse characteristics of individuals; but fixing attention always on the single nature, it loves all men equally.” St. Maximos the Confessor According to Elder Thaddeus of Vitovnica (St. Herman of Alaska Brotherhood 2009, 133), sincere love for others is predicated on catharsis, or, as he puts it, the cleansing of “one’s heart from worldly plans and desires”. “When the body is humbled,” he maintains, “our thoughts become more peaceful…” (St. Herman of Alaska Brotherhood 2009, 136). I argue that this teaching carries important sociopolitical implications. One may reasonably hypothesize that societies where more members undergo such catharsis tend to be more harmonious. Elder Thaddeus notes elsewhere that once “God’s all-encompassing love manifests itself within us, we see no difference between people – everyone is good, everyone is our brother, and we consider ourselves to be the worst of men, servants of every created thing” (St. Herman of Alaska Brotherhood 2009, 120). Likewise, St. Maximos the Confessor expands on the message expressed in St. Paul’s epistle to the Galatians (Gal 3:28): “For him who is perfect in love and has reached the state of dispassion there is no difference between himself or another’s, or between Christians and unbelievers, or between slave and free, or even between male and female. But because he has risen above the tyranny of the passions and has fixed his attention on the single nature of man, he looks on all in the same way and shows the same disposition to all” (1981, 70). This idea seems to resonate with conclusions drawn in social scientific research. According to Lupfer and Wald (1985, 296–297), “people who do not subscribe to orthodox Christian beliefs [1] and activities are more likely to view humans as self-centered and deceitful” (Lupfer and Wald 1985, 296– 297). As suggested above, such cynical views are all-too-commonly held, which implies the need for a “collective catharsis”. The need seems especially pressing today, as tensions between Christians and Muslims are on the rise. St. Porphryios clearly explains the former’s duty to the latter:
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