Turning Back (Part II) ‘The scribes and the Pharisees brought a woman who had been caught in adultery, and placing her in the midst they said to him, “Master, this woman has been caught in adultery, in the very act. Now in the law Moses commanded us to stone such. What do you say about her?”… But Jesus bent down and wrote with his finger on the ground. And as they continued to ask him,
Turning Back (Part I) What is required of us above all is an entreaty, a cry of trust and love de profondis, from the depths of our heart. For a moment we must lose our balance, must see in a flash of clarity the meaninglessness of suffering, the ripping apart of our protective covering of happiness or moral virtue. Remember how often in the Gospels Christ attacks the Pharisees. Remember, in Crime and Punishment, the
Holy Apostle James (Iakovos), the Brother of God (Adelphotheos) was the son of Righteous Joseph the Betrothed of the Most Holy Theotokos (December 26). From his early years James was a Nazarene, a man especially dedicated to God. The Nazarenes vowed to preserve their virginity, to abstain from wine, to refrain from eating meat, and not to cut their hair. The vow of the Nazarenes symbolized a life of holiness and purity, commanded formerly by
Noetic Science and Natural Science: The theological vision of God and natural science By Abbot Tryphon, December 1, 2019 Orthodoxy does not exclude from the theological vision of God the findings of natural science. Science and faith can be in concert with one another and our desire to reinstate our communion with God can involve both natural science, and the science of the soul. An Orthodox Christian does not have to suspend scientific knowledge in
By Fr. Stephen Freeman, March 14, 2016 There are many ways to think about forgiveness, not all of them true or helpful. It is easily the most emotionally and psychologically difficult aspect of the Christian life revealing both the power of trauma as well as the tenacity of lingering memories. The directness of Christ’s commandments (“forgive your enemies”) and the consequences of ignoring them (“if you do not forgive others neither will your heavenly Father
Saint Luke came from the city of Antioch, probably of a pagan family. From his youth he applied himself to seek after wisdom and to study the arts and sciences. He traveled all over the world to quench his thirst for knowledge, and had particular skill as a physician and in painting. The Gospel he wrote shows his excellent command of Greek; he also knew Hebrew and Aramaic. There is a tradition that Luke was
Nowadays the monastic fathers could show us a way out of the superficial debates about the structure of the church or the exhaustion of spirituality. They invite us onto the path of longing. The longing for God sends us off through all obstacles on the chase for the hare, for oneness with God, for the coming of Jesus Christ, “who will change our lowly body to be like his glorious body” (Phil. 3:21). The striving
The Holy Martyr Longinus the Centurion, a Roman soldier, served in Judea under the command of the Governor, Pontius Pilate. When our Savior Jesus Christ was crucified, it was the detachment of soldiers under the command of Longinus which stood watch on Golgotha, at the very foot of the holy Cross. Longinus and his soldiers were eyewitnesses of the final moments of the earthly life of the Lord, and of the great and awesome portents
The Cell and the World Is anachoresis a rejection of the inhabited world? Is the solitude and inwardness of the cell a selfish endeavor? The desert abbas and ammas helped form a wider Christian monastic tradition that combines seeking God with conversion of life. In the cell the monk risks all in the battle between the ego (subjectivity) and openness to the Other. Through ascetic praxis the boundaries of the self are extended beyond itself
The Cell and Love of Neighbor The external environment of a society, family or religious community reflects the internal environment of the human beings who form it. Jesus said, “By their fruit you shall know them” (Matt 7:16, NRSV). In the cell the monk’s interior life is formed in such a way that he or she becomes what the cell makes possible. The physical enclosure of the cell houses the activities of God’s transforming Spirit.
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