By Father Stephen Freeman, January 24, 2015 This is an exercise in the Orthodox reading of the Scriptures. My thoughts frequently return to this story and this line of thought. This article is greatly expanded from an earlier version. The habits of modern Christians run towards history: it is a lens through which we see the world. We see a world of cause and effect, and, because the past is older than the present, we look
The Gift of Silence (III) From the time of Elijah through the period of classical prophecy, God continued to reveal Himself through His Word of blessing and judgment. At the same time, silence was increasingly perceived as something negative: the absence of God’s voice and thus of His presence. “The land of silence” became synonymous with Sheol, the place of the dead where, by definition, the life-giving God is not to be found (Ps 88:11-13;
The Gift of Silence (II) There is an obvious and deep irony in any attempt to talk about silence. It’s like trying to describe the ineffable or depict the invisible. The task itself is inherently impossible. Silence can only speak for itself: not through words, but through experience. The best way to begin, therefore, is not by any definition or analysis, but by a story. There is a familiar little account in the alphabetical collection
The Gift of Silence (I) The second-century Latin theologian Tertullian declared that the blood of the martyrs is the seed of the Church. This remains true to our day, as witnessed most poignantly by the martyrdom of bishops, priests and lay people during the Communist era, in Russia, Romania and elsewhere, and in the ongoing persecution of Christians at the hands of Muslim extremists in Africa, Asia and the Middle East. Toward the end of
One of the most wonderful things I find in the classic naming of God as Father, Son, and Holy Spirit is its affirmation that there is an intrinsic plurality to goodness. Goodness isn’t sameness. Goodness, to be goodness, needs contrast and tension, not perfect uniformity. If Father, Son, and Holy Spirit are all God yet clearly different, and we embrace this differentiation, resisting the temptation to blend them into some kind of amorphous blob, then
By Father Stephen Freeman, January 26, 2015 Salvation can be messy. I believe this with all my heart and so I state it at the outset of this article. As such, it marks me as a heretic in Modernity. I not only believe that salvation is messy – I believe that messiness is pretty much inherent to salvation. And along with that, I believe that our aversion to messiness (in all things) is a peculiar affliction of
The Living God “O Lord of Love,” the soul replies, “if I call you Love, if I discover in you Love without limits, I do not seek in any way to deify a ‘feeling.’ Love without limits is not a ‘feeling of love’; is it not some subjective, human sentiment. “My Love, you are by no means some metaphysical attribute or psychological experience. Nor are you some moral imperative. You are not, either, an impersonal
Pray in the evening, the morning, and at other moments during your daily life. Pray for the others in the community. It is only by unity in the Holy Spirit that you will be capable of building your salvation. Pray for your neighbors, and ask God to bless you by their prayers. When we pray for someone who is ill, we say his name and we think of him, asking God to heal him. This
It seems to me that the Christian attitude towards this quest for freedom should be above all one of respect. In sin, especially when it is pursued through thick and thin, regardless of the consequences, the whole paradox of human nature is revealed. The divine image is obscured but clear enough to point to its Archetype. We need to be able to recognize the yearning for the infinite, for freedom and communion, the determination not
Living in this consumer-driven world, we are all deeply infected by what some call “affluenza,” a toxic and blinding disease with the basic assumption that more is always better and more of self is always good. It is fair to say that such invisible assumptions of any culture are as toxic and as blinding as the so-called “hot sins” of drunkards and prostitutes, though they are much harder to recognize as “sin” because we are
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