Christians Bring the Church to Birth

Each of us ought to realize this fact: each one of us is also the Church. The Church belongs to the second Adam, the Christ. From his side dripping blood and water on the hill of the skull, God took the Church, while the eyes of the Crucified were closing for their three days’ sleep. When on the third day the New Adam awoke, he embraced the Church and made her fruitful with his Spirit.

How to Pray

I think the one thing the Church should do is teach people how to pray. Contemplative prayer in particular can give people back their birthright as children of God (inherently connected to and created by God). That is the only way to know your birthright experientially. Prayer is not something you do; it’s finally something you are whenever you collapse back into the very Ground of your being. Unfortunately, we flee into our minds instead—to

Sacred Cosmology in the Christian Tradition (Part V)

St. Maximos the Confessor 1,400 years ago, St. Maximos the Confessor (580-662) brought the ‘Logos’ paradigm to new heights, creating an unsurpassed synthesis showing that all are representatives of one simple and supreme principle, the Logos Principle which underlies the deep structure of the cosmos. For Maximos, the perennial integrity paradigm of the cosmos was self-evident. It was the Church as the cosmic ‘living symbol’; the house of all horizons and perspectives. The Logos is

Every Believer is as ‘Amen’ who will become an ‘Alleluia’

I am what my father thought; I am what my mother prayed for. I am the labour of my forebears. I am their hopes, their sicknesses, their healings. I am their loves, their struggles, even their blasphemies and their sins. I am their dawns and sunsets, their pitiless winters, their thrilling spring times, their blazing summers, their tranquil autumns. I am their births and their deaths. Scientists at one time used to speak, perhaps they

Monday of the Holy Spirit

On the day after every Great Feast, the Orthodox Church honors the one through whom the Feast is made possible. On the day following the Nativity of the Lord, for example, we celebrate the Synaxis of the Most Holy Theotokos (December 26). On the day after Theophany, we commemorate St John the Baptist (January 7), and so on. Today we honor the all-Holy, good, and life-creating Spirit, Who descended upon the Apostles at Pentecost in

Thursday before the Holy Feast of Pentecost

The Sacrament of Pentecost, by George Florovsky THE CHURCH IS ONE. This does not merely mean that there is only one Church, but that the Church is a unity. In it mankind is translated into a new plane of existence so that it may perfect itself in unity in the image of the life of the Trinity. The Church is one in the Holy Spirit and the Spirit “construes” it into the complete and perfect

Monday before the Feast of Holy Pentecost

Introduction The Feast of Holy Pentecost is celebrated each year on the fiftieth day after the Great and Holy Feast of Pascha (Easter) and ten days after the Feast of the Ascension of Christ. The Feast is always celebrated on a Sunday. The Feast commemorates the descent of the Holy Spirit upon the Apostles on the day of Pentecost, a feast of the Jewish tradition. It also celebrates the establishment of the Church through the

Sixth Wednesday after Pascha: ΧΡΙΣΤΟΣ ΑΝΕΣΤΗ! CHRIST IS RISEN!

Ascension: The Event Between Events, by Father Vladimir Berzonsky “Thou hast ascended in glory bringing joy to Thy disciples with the promise of the HolySpirit. O Lord, glory to Thee!” (Exclamation of Holy Ascension Feast) I find it odd that the great and joyful feast of Ascension is often not well attended by our faithful. Understandably they are yet not over the euphoria of Pascha. Even forty days is not ample time to greet one’s

Sixth Tuesday after Pascha: ΧΡΙΣΤΟΣ ΑΝΕΣΤΗ! CHRIST IS RISEN!

From the Heart: Resting in the Ascension (Part II), by Douglas Cramer It’s Easy to Go Wrong The reading from the Gospel of St. John for the Sunday of the Blind Man (John 9:1-38), the Sunday before Ascension, lay out just how easy it is to get caught in the thickets of bad motivations, of how lost people become by trying to do the right things for the wrong reasons. And of how the solution


But why then, one may ask, is Communion still distributed during fasting days at the Liturgy of the Presanctified Gifts? Does it not contradict the principle enunciated above [see April 15, Part I]? To answer this question, we must now consider the second aspect of the Orthodox understanding of Communion, its meaning as the source and the sustaining power of our spiritual effort. If, as we have just seen, Holy Communion is the fulfillment of