By Fr. Stephen Freeman, October 19, 2016 We stood looking out at a river rushing past the rocks – a brisk morning in the North Carolina mountains, a rare setting for the Divine Liturgy. The tradition of the Church generally holds that services such as the Divine Liturgy are to be held indoors, in the Church. There are exceptions. In monasteries across the world, it is not unusual for a major feast to be held
By Abbot Tryphon, January 6, 2020 This season of the Nativity of Christ is the perfect time to look closely at what this pivotal moment in human history meant for this material world. That the Logos, the Word of God, joined Himself to our humanity was singularly the most important event in human history. That this was done by God in order to join His Divinity with our humanity, making it possible for us, His
We must embrace our material self, together with our soul By Abbot Tryphon, December 13, 2019 Unlike angels, who are entirely spiritual beings, God has made each of us as creatures dwelling in a material world. To be whole, we must worship God both in body and soul. This teaching is central to our Christian faith and is an affirmation of the sacramental nature of this material world. Because of this truth, icons have played
By Fr. Stephen Freeman, January 17, 2016 No spiritual activity permeates Orthodoxy as much as veneration. For the non-Orthodox, veneration is often mistaken for worship. We kiss icons; sing hymns to saints; cry out “Most Holy Theotokos, save us!” And all of this scandalizes the non-Orthodox who think we have fallen into some backwater of paganized Christianity. It is not unusual to hear Orthodox who more or less apologize for this activity and seek to
By Fr. Stephen Freeman, November 27, 2015 At some point in our history, we began to attribute a merely mental reality to anything that was not an object and reduced the importance of objects to what they could contribute to our mental reality. We live in a sea of psychology. Things, we believe, are only what we think they are. My “relationship” with you means nothing more than the set of inner experiences and dispositions I have towards
By Abbot Tryphon, October 22, 2019 The limits of human reason and the knowledge of God The things that are of God are far beyond the capabilities of our finite mind to comprehend. According to Orthodox theology, the divine can only be known through the nous, that place in the heart that is our true center. It, unlike the brain, is capable of knowledge that is beyond human comprehension, coming as it does from noetic
By Michael Haldas Thoughts on the Spiritual and Material, June 9, 2016 “…the Church’s perspective is not dualistic, but rather sees that the spiritual and material parts of man are both in need of transfiguration and redemption. Man is not saved without the body; through the body he has his being and life. Our quest is not a mental salvation that we seek in the Church through our thoughts about God; such thinking is rationalistic
By Fr. Stephen Freeman, March 23, 2015 People gather at the end of Church for a “travel blessing.” A priest chants a prayer and sprinkles water over them with a brush. They cross themselves and have some sense that their travels will now be better. Many modern people watching this procedure would describe the process as “superstitious.” It appears to them that physical actions (sprinkling water) are expected to have some remote effect on later
Birth, any birth, is our primary access to the creative work of God. And we birth much more than human babies. Our lives give birth to God’s kingdom every day—or, at least, they should. And Jesus’ virgin birth provides and maintains the focus that God himself is personally present and totally participant in creation; this is good news, indeed. Every birth is kerygmatic. The birth of Jesus, kept fresh in our imaginations and prayers in
© 2020 Saint Sophia Greek Orthodox Cathedral
