“What do you consider the difference between worldly joy and God’s joy?” Michael asked. “Worldly joy is of course joy, but it cannot be compared with the joy that God offers to the human soul. There is a gigantic difference. Worldly joy is temporal. Let us say I have won the lottery and I am filled with joy. It is an event that happens outside myself. I accept the stimulation of the external event and
Many sayings of the fathers start out from the assumption that we must first die to the world in order to be up to the tasks that the world sets us: “A brother asked Father Moses, ‘I see a task before me and I cannot fulfill it.’ The old man said to him: ‘If you do not become like a dead body, like those who are buried, you cannot master it.’” If I completely identify
Keeping Death before Our Eyes Every Day In his Rule St. Benedict advises the monks to keep death before their eyes every day. In saying this, he summarizes what we are told in numerous stories about the monks: they lived in the awareness of their death. This makes them inwardly more vital and focused. Thinking about death liberated them from all fear. Thus a young monk asks an elder: “Why am I seized by fear
By Father Steven Kostoff Taken in isolation, “remembrance of death”—especially among those who “have no hope” [1 Thessalonians 4:13]—can have a horrible effect upon the soul. It only makes sense to forget about it! The Christian practice of the “remembrance of death” needs to be the result of a lively faith in Christ, the Vanquisher of death, for it to be the spiritually positive practice it is meant to be. Saint Paul has said it
By Father Steven Kostoff In the Orthodox Prayer Book under the heading “Before Sleep,” we find “A Prayer of Saint John of Damascus, said pointing at the bed.” This particular prayer begins, “O Master Who lovest mankind, is this bed to be my coffin? Or wilt Thou enlighten my wretched soul with another day?” As Saint John was a monk, we could, of course, dismiss or ignore such a prayer as “monastic excess,” or even
By Father Thomas Hopko We Christians believe, Orthodox Christians believe, that Christ is that Messianic King who frees us, and He frees us by dying. He liberates us. He ransoms us by the power of hell. He gave Himself, a ransom, to death, by which we were held captive, in order to release us, and that is what trampling down death by death means. So the icon of the so-called Descent into Sheol shows that
By Father Thomas Hopko The Paschal icon, the icon of the victory of Christ, God’s Messiah, over death, the last enemy, in the Orthodox Church is an icon of the live, glorious Christ, in the realm of the dead, smashing the gates of Sheol, or of Hades, and releasing, and freeing, and pulling from the tombs, the whole of humanity, symbolized in the persons of Adam and Eve. In that icon, of course, there are
By Hieromonk Damascene The Means of Redemption, Part II The word “redemption,” of course, comes from this juridical explanation. As Vladimir Lossky points out: “The very idea of redemption assumes a plainly legal aspect: it is the atonement of a slave, the debt paid for those who remained in prison because they could not discharge it. [15] By His death Christ ransomed man out of servitude to sin, and redeemed man from the eternal consequences of sin which had
By Hieromonk Damascene The Means of Redemption, Part I Now, having looked at the pre-Fall state and the consequences of the Fall, let us look more closely at how Christ restores man to the pre-Fall state and in fact beyond and above this state. The how of the redemption, like the nature of God the Holy Trinity, is ultimately a mystery. And yet the Holy Scriptures and the Holy Fathers help us to approach this mystery. They enable us
By Hieromonk Damascene The Consequences of the Fall, Part I Such was the lofty original state of man and the creation, and such was man’s lofty original calling. But as we all know and experience every day, the first man, Adam, fell from this state and brought himself and all of creation into a state of corruption and death. The whole story of the Fall and why it occurred lies outside the scope of this
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