By Fr. Stephen Freeman, November 28, 2016 I have often used the example of riding a bicycle as an image of knowing God. There’s no difficulty learning how to ride if you don’t mind falling off for a while. But no matter how many years you have ridden, you cannot describe for someone else how you know what you know. But you know it. I also suspect that if you thought too much about riding a bicycle while you were riding
By Fr. Stephen Freeman, September 17, 2021 The Native Peoples of Alaska and the far north really do have over 50 words for snow. In total, there are around 180 words for snow and ice. There is “aqilokoq” for “softly falling snow” and “piegnartoq” for “the snow [that is] good for driving a sled.” There is also “utuqaq,” which means, “ice that lasts year after year” and “siguliaksraq,” the patchwork layer of crystals that forms as the
By Fr. Stephen Freeman, November 28, 2016 I have often used the example of riding a bicycle as an image of knowing God. There’s no difficulty learning how to ride if you don’t mind falling off for a while. But no matter how many years you have ridden, you cannot describe for someone else how you know what you know. But you know it. I also suspect that if you thought too much about riding a bicycle while you were riding
By Fr John Breck, February 1, 2007 Those who hold that the only sure ground of knowledge is scientific inquiry and rational analysis actually represent not so much science as the heresy of “scientism,” a purely materialistic view of reality. Yet science itself debunks that approach with its acceptance of principles such as those embodied in quantum mechanics and relativity theory. In a universe where subatomic particles constantly appear and then disappear, where electrons can
By Fr. Stephen Freeman, June 29, 2016 We can, however, only express the Truth if we foresee the extreme expression of all the contradictions inherent in it, from which it follows that Truth itself encompasses the ultimate projection of all its invalidations, is antonymic and cannot be otherwise. -Pavel Florensky I wrote in a previous article about the importance of contradictions in the knowledge of God. The Orthodox faith utterly delights in paradox and contradiction
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
Tapping into the noetic memory of the heart By Abbot Tryphon, February 24, 2019 The heart, in the Orthodox tradition, does not only have a natural operation, as a mere pump that circulates blood. In Orthodox patristic tradition the heart is the center of our self-awareness. Saint Nicodemus of the Holy Mountain (+1809) calls the heart a natural and supernatural center, wherein resides “noetic” memory. Tapping into this noetic memory is manifested as the “incessant
By Fr. Stephen Freeman, October 19, 2015 Words have a way of getting hijacked. Language refuses to stay unchanged and the result can be confusion, particularly when language is compared across the centuries. A common sentiment, written in one century, can be taken to mean something completely different in another. Such is the case with the word “rational.” The word was hijacked around the 18th century and has become a chief accomplice in the misdoings of
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 Scott Cairns The Mind in the Heart The more we read in the fathers and mothers across the early centuries of the Church, the more profoundly we come to recognize this formula, this admonition that we might find our prayer lives made fruitful by our descending with our “minds” into our “hearts.” This figure, then — of the lucid nous descended into the ready kardiá, of the mind pressed into the heart — articulates both the
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