It is a very common thought in the writings of the early Christian ascetics that man must go through these three stages – slave, hireling and son. The slave is one who obeys for fear, the hireling is one who obeys for reward and the son is one who acts for love. We can see in Exodus how gradually the people of God had become more than slaves and hirelings and the law stands at
‘From now on politics will be our religion’; so wrote Feuerbach, a little before Marx socialized God. And looking now at the emptiness created by industrial civilization, we can see how right he was. With the headlong progress of technology and the development of global civilization, there is a greater need than ever for a sense of purpose, the influence of the Spirit, a new marriage covenant between the human race and the earth. Our
Being Chosen Jesus is taken by God or, better, chosen by God. Jesus is the Chosen One. From all eternity God has chosen his most precious Child to become the savior of the world. Being chosen expresses a special relationship, being known and loved in a unique way, being singled out. In our society our being chosen always implies that others are not chosen. But this is not true for God. God chooses his Son
Pentecost: The Descent of the Holy Spirit In the Old Testament Pentecost was the feast which occurred fifty days after Passover. As the Passover feast celebrated the exodus of the Israelites from the slavery of Egypt, so Pentecost celebrated God’s gift of the Ten Commandments to Moses on Mount Sinai. In the new covenant of the Messiah, the Passover event takes on its new meaning as the celebration of Christ’s death and resurrection, the “exodus”
Easter in the Liturgical Year By Alexander Schmemann In the center of our liturgical life, in the very center of that time which we measure as year, we find the feast of Christ’s Resurrection. What is Resurrection? Resurrection is the appearance in this world, completely dominated by time and therefore by death, of a life that will have no end. The one who rose again from the dead does not die anymore. In this world
At the outset of His public ministry Jesus proclaimed the kingdom of God and announced that the powers of the age to come were already active in the present age (Lk 7.18-22). His words and mighty works were performed “to produce repentance as the response to His call, a call to an inward change of mind and heart which would result in concrete changes in one’s life, a call to follow Him and accept His
Orthodox and Paradox. The two words have much in common. The “dox” that ends both terms has its root in the Greek word doxa, which means “belief” or “opinion.” It will be suggested in what follows that these words share much more than just a linguistic root, but glancing at the root word is a good place to begin. In its later Christian usage, doxa comes to mean “glory,” but only as an extension of
Saint Stylianos was a man who practiced every day of his lifetime what Jesus preached when he said, “Suffer the little children to come unto me, and forbid them not; for of such is the Kingdom of God” (Luke 10:14). His great concern for children was such that he came to be considered the patron saint of children, but he did not limit his benevolence to children alone, as his life story bears out. Stylianos
THE new life you have just entered has often been likened to that of a gardener. The soil he tills he has received from God, as well as the seed and the sun’s warmth and the rain and the power to grow. But the work is entrusted to him. If the husbandman wishes to have a rich harvest, he must work early and late, weed and aerate, water and spray, for cultivation is beset by
For an explanation of the present Feast and understanding of its truth, it is necessary for us to turn to the very start of today’s reading from the Gospel: “Now after six days Jesus took Peter, James and John his brother, and led them up onto a high mountain by themselves” (Mt 17:1). First of all we must ask, from whence does the Evangelist Matthew begin to reckon with six days? From what sort of
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