Sermon preached by Fr. Antony Hughes on Sunday, December 11, 2016 Salvation is about relationship. We cannot be saved alone. It starts at the very beginning when God says, “Let us make humanity in our own image.” The Hebrew writer gloriously uses the plural: God speaking to God. And gradually the mysterious mutuality of God in Trinity is revealed from the opening verses of Genesis, to the Oak of Mamre, to the Incarnation, the Baptism,
By Fr. Stephen Freeman, March 13, 2018 C.S. Lewis once discussed the question of how angels (and such things) could pass through a wall. His response was intriguing: he suggested that they could do so not because they were less substantial, but because they were more substantial. Just as a rock is more substantial than water or air, so, he posited, an angel (or such) is more substantial than our materiality. Of course, this is completely arguable and unprovable.
By Fr. Stephen Freeman, March 9, 2018 Few words can be more misleading to the modern ear than the Orthodox use of the word “mystery.” It’s a fine New Testament word and is (technically) the proper name for the sacraments in Orthodoxy (though we most often say ‘sacrament’ in English). Its root meaning is that of something “hidden.” In our culture’s language, mystery is more a matter of a who-done-it or a reference to something
By Fr. Stephen Freeman, January 11, 2017 “The self resides in the face.” – Psychological Theorist, Sylvan Tompkins There is a thread running throughout the Scriptures that can be described as a “theology of the face.” In the Old Testament we hear a frequent refrain of “before Thy face,” and similar expressions. There are prayers beseeching God not to “hide His face.” Very clearly in Exodus, God tells Moses that “no one may see my face
By Fr. Stephen Freeman, August 5, 2019 My Archbishop (Alexander Golitzin) shares the story of a young man whom he taught some years ago. He was Orthodox from Estonia. He grew up in the Soviet era and had come to hate all things Russian, including the Orthodox Church. Nevertheless, he saw an Orthodox procession in the streets of his city one year, a procession that included the Russian bishop (whom he also hated and believed
The Holy Great Martyr and Healer Panteleimon was born in the city of Nikomedia into the family of the illustrious pagan Eustorgias, and he was named Pantoleon. His mother Ebbula was a Christian. She wanted to raise her son in the Christian faith, but she died when the future great martyr was still a young lad. His father sent Pantoleon to a fine pagan school, at the completion of which the youth began to study
Published by Fr. Stavros Akrotirianakis, July 25, 2018 A great crowd followed Him and thronged about Him. And there was a woman who had had a flow of blood for twelve years, and who had suffered much under many physicians, and had spent all that she had, and was no better but rather grew worse. She had heard the reports about Jesus, and came up behind Him in the crowd and touched His garment. For she
By Fr. John Breck, May 1, 2002 Dylan Thomas wrote some eminently quotable lines on the subject of death. The most familiar and powerful are also the most troubling. “Do not go gentle into that good night. Rage, rage against the dying of the light.” This ringing summons to courage in the face of one’s approaching end betrays an all too common attitude toward death. In this perspective death is and remains the last enemy.
By Fr. Stephen Freeman, April 24, 2021 Largely ignored by much of Christendom, the Orthodox mark the day before Palm Sunday as “Lazarus Saturday” in something of a prequel to the following weekend’s Pascha. It is, indeed a little Pascha just before the greater one. And this, of course, was arranged by Christ Himself, who raised His friend Lazarus from the dead as something of a last action before entering Jerusalem and beginning His slow
Published by Pemptousia Partnership, June 16, 2015 By Prof. Georgios Mantzaridis The monastic profession rite, with its shearing of hair, is called a second baptism”19. Baptism, however, is one and the same for all members of the Church. It is participation in the death and resurrection of Christ. The rite of profession does not repeat, but renews and activates the one baptism. The vows taken during the rite are in essence no different from those taken
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