By Fr. Stephen Freeman, July 22, 2016 A very apt word for the world we live in is: disenchanted. It was first used by Max Weber and a number of others to describe a certain aspect of the modern world – the absence of the sacred. Where people of earlier eras and other cultures have experienced the world around them as charged with divine power (of various sorts), we simply experience the world as inert. There
By Fr. Stephen Freeman, May 14, 2021 On occasion I have written on topics that seem to scandalize readers, or certainly cause difficulty for many. Some of those topics have been articles on the wrath of God; the radical forgiveness of everyone for everything; the commonality of our life and our salvation; and various posts on giving thanks always for all things (there are others as well). I am not intentionally contrarian – I do
By Fr. Stephen Freeman, March 30, 2013 This Sunday the Orthodox Calendar commemorates St. Gregory Palamas – perhaps the most significant theologian and teacher of the late Byzantine period. He particularly is important when considering the nature of the Christian experience of God. Orthodoxy believes that it is truly possible to know God though He remains unknowable. The mystery of this true knowledge constitutes the heart of St. Gregory’s work. I first encountered St. Gregory’s
By Fr. Stephen Freeman, May 21, 2016 The Orthodox pray for the departed. The most pressing prayer within the liturgies appointed for this purpose is for God to forgive their sins. We say, “For no one lives and does not sin, for You only are without sin….” This is easily misunderstood, but it goes to the very heart of the mystery of our relationship with God. The same sentiment, interestingly, is offered in the prayers
Saint Anna, the mother of the Virgin Mary, was the youngest daughter of the priest Nathan from Bethlehem, descended from the tribe of Levi. She married Saint Joachim (September 9), who was a native of Galilee. For a long time, Saint Anna was childless, but after twenty years, through the fervent prayer of both spouses, an angel of the Lord announced to them that they would be the parents of a daughter, Who would bring
By Stephen Freeman, December 24, 2018 The soldiers were scattered across Europe with the loneliness of war. The world was caught up in a total struggle. Women had gone to the factories; children were collecting scrap metal. The “war effort” was universal. In many places, food was rationed. The madhouse of consumption belonged only to the war; everything else could wait. And there was Christmas. Hollywood and Tin Pan Alley were part of the effort
By Stephen Freeman, December 28, 2019 Orthodox Christianity is deeply associated with the word “mystery.” Its theological hymns are replete with paradox, repeatedly affirming two things to be true that are seemingly contradictory. Most of these things are associated with what is called “apophatic” theology, or a theology that is “unspeakable.” This same theological approach is sometimes called the Via Negativa. This is easily misunderstood in common conversation. An Orthodox discussion takes place and reaches an
By Fr. Stephen Freeman, March 18, 2016 Perhaps the most obvious thing for a visitor to an Orthodox Church are the presence and place of icons. They are literally everywhere. Some Churches are covered completely with iconography and no Orthodox Church is ever without them. That Churches are so decorated might not strike someone as unusual. After all, many Catholic Churches, particularly in Europe are highly decorated (think of the Sistine Chapel). But the difference
By Fr. Stephen Freeman, March 15, 2016 This morning I read a headline in the newspaper: “We will get justice.” In the relentless cycle of the daily news, the report was of the discovery of a young woman who had been murdered. It seemed a completely appropriate response by the law officer in charge of the investigation. His words doubtless echoed the sentiments of everyone who knew the young woman. The desire for justice is
By Fr. Stephen Freeman, February 14, 2016 Ecumenism is back in the news and with it comes a deluge of misunderstanding and theological confusion. For while “unity” and the very concept of “one” are actually inherently mystical, most who write about and discuss the topic substitute a merely human, political and administrative notion. Two key verses are frequently drawn from the 17th chapter of St. John’s gospel: Now I am no longer in the world, but
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