Session 1: The Living Icon: The Sanctity of Human Life
"Then
God said, "Let us make man in our image, after our likeness . . . ."
Aim:
This session introduces the foundations of Orthodox anthropology in an
accessible manner to teens. Almost any discussion about life and death choices
in today's society depends on a person's concept of the human being and the
human relationship to God. While the dehumanization of people as a result of a
materialist mind-set has led to an immense spiritual toll today, the solutions
presented by other confessions have failed. This is often due to a lack of
Orthodox "humanism" which affirms the sanctity of human life and our
special place in God's creation. In this unit we reaffirm the basic lessons of
the Church, that God loves us and that we are not to take human life
carelessly. It is also important that participants, who may often be
surrounded by false notions of God and His love for us, find out what the
Church really teaches about life and death.
Objectives:
By the end of this session, students should be able
1.
To articulate the Church's teaching on the sanctity of human life and its
biblical foundations;
2.
To identify when they themselves are not living up to the image of God within
themselves by acting and thinking in a way that is adverse to God's plan for
us.
3.
To begin the sharing of experiences and communicate with openness in small
groups.
4.
To prepare a family tree for use in later sessions and personal prayer life.
Useful
texts: Genesis 1:26-31
Ps
139:13-16
Jer..
1:4-8
John
10:1
Liturgy
books.
Philokalia,
Vol. IV, pg. 205 (Nikephoros the Hesychast)
Materials:
Journals
Balloons
— at least one per person
Example
of a family tree
Procedure:
I.
Opening Prayer
II.
Check-In
III.
Activity
#1: The Church on Human Life
IV:
Activity #2: Balloon People
V.
Activity #3: Prayer of the Heart
VI.
Activity #4: Family Tree
VII.
Session Conclusion
VIII.
Closing Prayer
I.
Opening Prayer
II. Check-In: Always begin a session with a check-in. Have everyone state
their name and briefly how they are doing or feeling. Introduce yourself as
leader and briefly explain the focus of this study unit. If this is a group
of strangers, such as on a retreat or at a camp, you may wish to have each
of them describe their background and what brought them to the session. Sharing
these experiences can help all participants gain a better understanding of
their own experiences.
One
very good warm-up for a group is
a name game. Form a circle. Each person thinks of one thing that they like
that begins with the same letter as their first name/nickname. Going around
in the circle, each person says their name and the thing they like and must
repeat the same for whoever went ahead of them. Play continues until everyone
has had a turn to name everyone else and the thing they like — one full circle’s
worth.
As
this is the first session of the study unit, the students should be directed
towards establishing a group rapport through warm-up exercises such as check-in.
Since we are discussing the sanctity of life, it is good
affirm the value of each participant and make them feel like part of
the group. This session can also reinforce the lessons on self and relationships
featured in "What's Love got to do with it?"
III. Activity #1: What the Church teaches about Human Life
Time:
15-20 minutes
This
activity is a directed discussion intended to introduce the basic ideas of the
unit. The key idea is that life is a mystery and a gift from God. When we talk
about life, we should do so reverently and thankfully. While we cannot easily
express the meaning of life, we can approach it through paradox.
What
do you think of when you hear the word, “life?” (What are some terms we might
associate with ‘life’?) [Responses might include biological functions,
growth, awareness.]Write ‘LIFE’ on the board and draw a wide circle around
it. Put answers in the circle. If someone says “God,” ask the whole group
where on the board would you put God and move on to the next question.
What
is one thing that you can remember having heard in Church or seen in the Bible
that talks about life? [Possible responses include Christ is the life,
the bread of life, the giver of life, God created life in Genesis.]
Where
would we put God in the ‘Circle of Life’? If He is the Source and the Giver,
everywhere present, how could we show that on our diagram? [One way would
to put a “G” on the left hand of the circle and a “D” on the right, thus turning
the circle into an “O” and creating a symbol of God’s transcendence and immanence.
There is no perfect way. God transcends all of our conceptions. Allow them
to debate how and where they would modify the circle. Try to guide them towards
seeing that God is intimately associated with our lives.]
The
Church teaches us that there is a very special relationship between life,
humanity, and God. God gave us life in creation. God gave us life ever-lasting
through the Resurrection. (Read John 10:10). All life is a gift, all
life has sanctity. We say in O Heavenly King, that God is the 'Giver of
Life who art present everywhere and fulfilling all things.' Without the Holy
Spirit, which is everywhere within us and around us, we could not even live
for one moment.
Erase
the writing in the circle and the word “LIFE”. Inside the circle, draw the
outline of a human figure or a human face.
What
makes human beings different from the rest of living creation? [Thinking,
technology, language] Write answers inside the human figure.
Do
you think human beings are good by nature? Why or why not? [No: because
of sin, the fall, human pride; Yes: Created in God’s image, etc.] Write answers
on the sides of the figure, using the left side for NO and the right side
for YES.
What
do you think the Church say about human nature? [They may have no idea.
Write their answers in the YES and NO areas as appropriate. Check or mark
answers that they think the Church agrees with.]
The
Bible says, 'We are made in the image and likeness of God.' What do you think
that means? [Write “GOD?” in the center of the human figure. Write down
possible answers with question marks after them outside the human figure.]
In
our Church, we are often taught that life is a mystery. How would you say
being alive is a mystery? [Emphasize the question marks. Some things are
beyond our ability to know. Life was created to be eternal. Who can say what
eternity is like?]
Split
into three groups and look at Genesis 1:26-31; Ps 139:13-16; Jer.
1:4-8 in groups and discuss. Have one person from each group present
the group's passage with a brief summary of their discussion of what they
think it says to us about human life.
When
we discuss questions of life and death in the Orthodox church we must always
keep in mind the fact that our life is a gift from God and that we were made
in God's Image. When we choose, we either live up to that image or we lose
God's likeness and move away from Life itself. Our Christian life is about
becoming more fully the image and likeness of God. It is a never ending
process of growth and personal development the saints call "theosis"--
becoming God. We are living icons of God, who are called to become by
adoption the children of God.
To
grow in God and realize that potential we have in ourselves as icons of the
Life-Giver, we must learn about ourselves. St. Basil says that knowing oneself
is the greatest and most difficult of sciences.
IV. Activity #2: Balloon
People: Inflated Self/ Deflated Self:
Time: 15 minutes
This exercise is
intended to get participants thinking about their inner lives and the impact
they have on their outer selves. One of the crucial teachings of the Church
is that the center of our lives, whether we know it or not, is Jesus Christ.
The connection to Christ that we have determines how well "centered"
we are in life. Before we learn to focus on the center of our being, Jesus
Christ, we must see where in our lives we are off-center, out of balance,
or living for sin instead of God. This can be used in conjunction with a preparation
for confession. You may or may not ask participants to close their eyes to
focus their imagination and attention. Give them time after each question
to consider and find an answer for themselves. You may want them to write
them down or draw their answers, if appropriate.
Pass
out to every person at least one balloon and ask them to inflate it as far
as they can without bursting it.
Imagine
for a second that your self is like a balloon. If you get too pumped
up, you may float away and get your head stuck in the clouds, or you might
burst. In small groups, come up with a list of characteristics of someone
who is over-inflated. Here are some leader questions you may want to use
to spark responses:
Based
on your own experiences, what kind of person do you become when you are over-inflated?
[Arrogant, angry, conceited, bored, etc.]
What
kind of things do you say and think when you are inflated? [I’m better,
smarter, stronger, more pious, etc. than others]
What
kind of things do you do when you are inflated?
[Boast, bully, show off]
How
do you relate to others when you become overly-inflated? [Not well, look
down on them, act mean, don’t care about others, etc.]
When
and where do you tend to get inflated? [With friends, parents, in times
of fear or insecurity, when trying to impress someone, etc..
Now
let your balloons deflate almost to empty. Imagine that you have become deflated
as well. What are the characteristics of a person who has become deflated?
In your groups, come up with a list of things to describe a deflated person.
Again, here are some helpful questions:
Based
on your own experience, what kind of person do you become when you are deflated?
Depressed, weak, hate self, etc.]
What
do you sound like? [whiny, quiet, grouchy]
What
do you say? think? do? [I’m no good, no one loves me, I’m ugly, stupid,
a loser, etc.]
When
and where do you fall into this state of deflation? [Insecurity, fear
of being alone, rejected, etc.]
Let
yourself and your balloons inflate enough to stand up again straight! Take
a breath and inflate your lungs until they are filled comfortably. Often when
we are deflated our bodies show it and we forget to breathe fully. Pause
What
did you find in comparing the inflated self to the deflated self? [Alike,
unlike, opposites, mirror each other, share some qualities, etc.]
How
were your lists similar? How were they
different? [Can the same things be found on both lists? Do inflated
people try to over-compensate for feeling deflated?]
When
and where in your life do you find yourself
becoming 'balloon' people?
Why? [In peer pressure situations, in times of stress, at school, at home,
on dates, etc.]
What
do you think would be the characteristics of a healthy balloon person — one
who is inflated to just the right amount? [Secure, confident, happy, calm,
peaceful, etc.]
God
does not want us to be proud and float away from Him. Nor does He want us
to shrivel up in despair and be unable to rise to His call. So, we must find
the right state of mind-- the proper state of inflation-- indeed, we should
not be filled with 'hot air'-- the illusions of self-grandeur-- but with the
Holy Spirit. This is accomplished most directly through prayer, when we humble ourselves
before God and lift up praise to Him for His gifts.
V. Activity #3: On the Watchfulness and Guarding of the Heart by Nikephoros
the Hesychast
Time: 5 minutes
This
activity can be done following the original text or in your own words, or in a
mixture of both.
You
know that what we breathe is air. When we exhale it, it is for the heart's
sake, for the heart is the source of life and warmth for the body. The heart
draws towards itself the air inhaled when breathing, so that by discharging
some of its heat when the air
is exhaled it may maintain an even temperature. The cause of this process
or, rather, its agent, are the lungs. the Creator has made these capable of
expanding and contracting like bellows, so that they can easily draw in and
expel their contents. Thus, ... the heart performs unobstructed the function
for which it was created, that of maintaining life. Medically this is not
exactly accurate but spiritually you can see the point.
Seat
yourself then, concentrate your intellect, and lead it into the respiratory
passage through which your breath passes into your heart. Pause
and let them get used to feeling their breath.
Put
pressure on your intellect and compel it to descend with your inhaled breath
into your heart. Use your imagination to follow the breath into the chest
and into the heart. Of course, the air does hat is, not go into the heart
directly, but the lungs transfer oxygen to the blood which is pumped through
the heart. Use as much detail as you want in guiding the intellect, without
losing sight of the spiritual purpose.
Once
it has entered there, what follows will neither be dismal nor glum. Just as
a man, after being far away from home, on his return is overjoyed at being
with his wife and children again, so the intellect, once it is united with
the soul, is filled with indescribable delight. This is what we should
be able to find when we enter our heart. Very often, our hearts are hardened
and clouded over with the pains and fears of growing up in a less than perfect
world. The goal of this exercise is to find that peaceful center, not to engage
in spiritual warfare. Participants should be directed towards opening their
hearts to God and to themselves.
Therefore,
train your intellect not to leave your heart quickly, for at first it is
strongly disinclined to remain constrained and circumscribed in this way. But
once it becomes accustomed to remaining there, it can no longer bear to be
outside the heart. For the kingdom of heaven is within us (Luke 17:21). (Philokalia
vol. IV pg 205) It is important to validate the possibility of difficulty some
may find in imagining their heart. By letting them know that the difficulty is
natural and part of the process, those who are stuck will feel less stress
over it and often get past whatever is blocking their progress. Give them
enough time to quietly breathe and focus their attention on the heart.
You
may also suggest that while centering their attention in their heart, that
they should pray ”Lord Jesus Christ, Son of God, have mercy on me, a sinner,"
which is the traditional prayer of the hesychast. Otherwise, you might suggest
similar prayers that the Church uses. We often tell people the importance
of praying from the heart, and this exercise is can show what that really
means. Primarily, this exercise is meant to be a brief introduction to the
spirit of prayer in the context of our being in the image and likeness
of God.
Have
them record the experience of entering the heart in their journals and discuss
in groups.
What
did you notice when focusing on your breathing and your heart?
What
did you feel when trying to bring your mind into your heart?
St.
Nikephoros describes the joy
one can feel when opening their heart as coming home after a long journey.
How would describe the experience of entering your heart?
Was
there anything difficult about this exercise, and if so, what?
This
exercise was written down over 600 years ago, and is based on practices that
were that old even then. Orthodox monks and nuns have always taught us to
approach God and our prayer from our hearts. However, we are told that it
does not come easily. We should not be discouraged if it becomes difficult.
To keep in touch with our heart requires time, patience, and practice in the
spiritual life, something which the monks and nuns to whom St. Nikephoros
was writing to had. If you like this type of prayer, you will need to follow
the guidance of an experienced spiritual father and develop at your ow rate.
There
are some things which this prayer can teach us even now, in our limited experience.
What
do you think that Orthodox spirituality says about human life by focusing
on the unity of the mind and the heart? [You need both, the full human
person is involved in prayer, there is not meant to be a split between mind
and heart, etc.]
What
conclusions can we draw about who we are from this prayer? [We are very
special— the kingdom of heaven is within us! We should seek God through contemplation
and through our inner universe, not in externals.]
In
this unit, we will be looking at choices that people make that involve matters
of life and death. As Orthodox Christians, we must approach these issues with
our hearts, seeking God and His healing power. We should become used to guarding
our minds and our hearts, seeking the kingdom of heaven within ourselves and
each other.
VI.
Activity #4: Family Assignment
Time: 1 hr. at home
or 20 minutes in class.
St.
Basil says, ‘to know ourselves is the greatest of sciences.’ So far, we have
looked at who we are in the present, in our hearts and in our imaginations.
But knowing yourself also means knowing where you come from. For the next
session prepare a family tree going as far back as possible. Ask your family
members to help you fill in the details. To be a human being means to be a
member of a family. The family is the way in which God has given us our physical
life, and can be a path for us to find a spiritual life as well.
VII. Session Conclusion:
Review:
|
·
What is the source of life? |
|
·
What is the relationship between human life and God? |
To
be an Orthodox Christian means to proclaim that God has a very special love
for us. Our life was given to us a very a sacred gift so that we may grow
to fulfill our destiny as His children, to fulfill His plan that He has had
for us since before we were even born. We are called to be “living icons,”
temples of the Holy Spirit, and members of the Kingdom of Heaven. We must
come to value life for the precious gift from God that it is, and make our
choices on that basis.
VIII. Closing Prayer