By Fr. Stavros Akrotirianakis, December 30, 2018 Now when they had departed, behold, an angel of the Lord appeared to Joseph in a dream and said, “Rise, take the Child and His mother, and flee to Egypt, and remain there till I tell you; for Herod is about to search for the Child, to destroy Him.” And he rose and took the Child and His mother by night, and departed to Egypt, and remained there
By Fr. Stavros Akrotirianakis, December 29, 2018 For I would have you know, brethren, that the gospel which was preached by me is not man’s gospel. For I did not receive it from man, nor was I taught it, but it came through a revelation of Jesus Christ. For you have heard of my former life in Judaism, how I persecuted the church of God violently and tried to destroy it; and I advanced in
By Fr. Johannes L. Jacobse, December 23, 2013 In the Christian tradition of both east and west, the twelve days of Christmas refer to the period from Christmas Day to Theophany. The days leading up to Christmas were for preparation; a practice affirmed in the Orthodox tradition by the Christmas fast that runs from November 15 to Christmas day. The celebration of Christmas did not begin until the first of the twelve days. As our
By Fr. Stephen Freeman, December 27, 2014 Listening to the Nativity collection of readings for the Vespers of Christmas Eve (there were eight of them), my mind drifted to the “jumbled mess” that is the Old Testament. We speak of it as if it were a single thing, when, it is many things (over 40), and some of those things are jumbled concatenations of other jumbled things. I can only imagine what someone coming to
By Fr. Stavros Akrotirianakis, December 24, 2018 And the Word became flesh and dwelt among us and we beheld His glory. John 1:14 The Gospel accounts of the Nativity are limited to a mere forty verses. In the Gospel of Matthew, there are 19 verses about the Nativity. The Gospel of Luke has 20. The Gospel of Mark makes no mention of the Nativity. It begins with the Baptism of Christ. The Gospel of John
By Fr. Stavros Akrotirianakis, December 14, 2018 We began this short series on figures of the Nativity by comparing them to roles in a Christmas pageant. There are eight defined “speaking” roles in just about every Christmas pageant—Mary and Joseph, the shepherds, the magi, the innkeeper, King Herod, the angels and the crowd in Bethlehem. There are some other roles in the story. I’ve watched many a Christmas pageant in my years as a priest,
By Fr. Stavros Akrotirianakis, December 13, 2018 Today we continue on our study of the “Figures of the Nativity” by speaking about the Magi, the last people to take part in the story. We are not told how many “Magi” came to worship Jesus. We have settled on three, since three distinct gifts were offered. We know that the Magi came from far away and followed a star for two years before finding the Christ-child
By Fr. Stavros Akrotirianakis, December 11, 2018 Most movies have a villain. In fact, the storyline in many movies, as well as in life in general, is the conflict between good and evil. In Christian terms, church fathers and saints have written about spiritual warfare—the conflict between Godliness and things that are against God. In the Nativity story, we have our villain, and it’s King Herod. When the wise men came to Jerusalem asking King
By Fr. Stavros Akrotirianakis, December 10, 2018 Obviously, the central figure in the Nativity story is Christ Himself, the Logos of God become incarnate as a human being. The next most central figure is the Virgin Mary. Tradition teaches us that the Virgin Mary was born to elderly parents, Ioachim and Anna, who had faith to believe that God would grant them a child in old age. She was chosen by God before her birth
By Fr. Stephen Freeman, December 9, 2017 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
© 2020 Saint Sophia Greek Orthodox Cathedral
