By Fr. Stephen Freeman, June 15, 2015 The conversation about Church often turns on history and doctrine. Each ecclesiological claim is shored up or torn down. In the middle of the fray, it is very easy to lose sight of what is being discussed. Church is reduced to its most institutional form. I want to suggest a larger view. My first thought is to understand the true nature of the Church. I have seen bumper stickers
On August 15, Orthodox Christians celebrate the greatest of all the religious festivals which the Church established in honor of the All-Holy Virgin Mary (Panagia), the feast of the Dormition (Koimêsis) of the Theotokos. The feasts of the Virgin Mary (theomêtorikai eortai) are second in importance after those of our Lord Jesus Christ in the annual cycle of festivals observed by the Orthodox Church because, after our Lord Himself, the All-Holy Virgin is the most
The Feast of the Dormition or Falling Asleep of the Theotokos commemorates the death, resurrection, and glorification of Christ’s mother. To help us in our preparation of the feast, it is preceded by a two week fast. As with the Nativity of the Virgin (September 8) and the feast of her Entrance to the Temple (November 21), the Feast of the Dormition also comes from the Tradition of the Church. There we learn that Mary died as all people die because she had
We have peace when we are with the Lord and His Most Holy Mother; she is always here to help whenever we call upon her. In her we have unshakable support, which remains the same for all ages and which will not change. We cannot find this support anywhere else on earth, not even among our family members, let alone in things like riches, earthly power, and honor. We can be left without all these
By Fr. Stephen Freeman, July 30, 2015 The most difficult part of my Orthodox experience to discuss with the non-Orthodox is the place and role of the Mother of God in the Church and in my life. It is, on the one hand, deeply theological and even essential to a right understanding of the Orthodox faith, while, on the other hand, being intensely personal beyond the bounds of conversation. I am convinced, as well, that
In our Orthodox tradition we are usually very careful to distinguish between the “Dormition” of the Mother of God and her “Assumption” into heaven. The former, we feel, is properly Orthodox, while the latter strikes us as a purely Western designation, derived from a Roman Catholic “misunderstanding” of the meaning of this feast, celebrated universally on August 15. It is true that some very genuine yet misguided interpretations of Mary’s death and exaltation can be
“O you apostles, assembled here from the ends of the earth, bury my body: And You, O my Son and my God, receive my spirit” (Exapostilarion of Dormition of the Theotokos) To be a genuine Orthodox Christian is to share in the joy of fellowship gathered around the holy Mother of God, Mary the ever-virgin one. Yet in America a hesitancy arises even with the Church among the faithful. What is so normal and self-evident
In his “Second Century on Theology,” St Maximus the Confessor makes a startling claim, which was nevertheless understood as both a promise and an exhortation to be received by anyone who lives “in Christ.” “In those found worthy,” he declares, “the Logos of God is transfigured to the degree to which each has advanced in holiness, and he comes to them with his angels in the glory of the Father. For the more spiritual principles
The Gospel accounts of Jesus’ Transfiguration differ in some small but significant details. With typically colorful language, St Mark emphasizes Jesus’ garments, describing them as “glistening, intensely white, as no fuller on earth could bleach them.” St Luke adds that “the appearance of his countenance was altered”; and St Matthew declares, “his face shone like the sun.” Each of these narratives makes the point that Jesus manifests what came to be called the shekinah, a
By Father Stephen Freeman, August 6, 2016 My bishop recently shared the story of a young man whom he taught some years ago. He was Orthodox from Estonia. He grew up in the Soviet era and had come to hate all things Russian, including the Orthodox Church. Nevertheless, he saw an Orthodox procession in the streets of his city one year, a procession that included the Russian bishop (whom he also hated and believed to
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