By Fr. Stephen Freeman, April 27, 2017 There is a new word and a new idea in science: epigenetics. It is the study of how the environment and experience alters our body – and alters it in a way such that it becomes part of our genetic legacy. It is, to the mind of some, a genetic form of inherited sin. That’s more than I know, and more than I care to say. But it
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 2, 2016 “I see what you mean.” Language holds many secrets that we ignore. Some of the secrets are quite old. If we pay proper attention, we are able to discover things that we already know, but did not yet know that we knew. The phrase, “Now I see,” or other various uses of “seeing” as a form of “knowing,” is quite ancient in its insight. The Greek word for
By Fr. Stephen Freeman, August 28, 2016 Eskimos 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 sea begins to freeze; and “auniq,” ice that
By Fr. Stephen Freeman, July 19, 2016 Thinking is among the most misleading things in the modern world, or, to be more precise, thinking about thinking is misleading. For a culture that puts such a great emphasis on materiality, our thinking about thought is decidedly spooky. The philosophy underlying our strangely-constructed modernity is called nominalism (of which there are many formal varieties). It’s imaginary construct of the world consists of decidedly separate objects, united only by our
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 Fr. Brendan Pelphrey A central question, however, is exactly what we mean by “mindfulness.” How do we understand what we are doing? Why we are doing it? As mentioned already, both Buddhists and Christians are taught not to condemn or to act as a judge over others. On this subject, St. Paul says, “Who am I to judge another man’s servant?” (Romans 14:4). However, in this sentence we see an important difference between the
By Fr. Brendan Pelphrey Recently while waiting for my wife at a doctor’s office, I flipped through a “wellness” magazine. In it was an article entitled, “Are You Aware of What You Eat?” True to the title, the article suggested knowing what we are eating. We should also know where our food comes from, we should chew slowly, and we should notice how satisfied our stomach feels. This is called “eating with mindfulness.” The idea
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
The true self versus the false self By Abbot Tryphon, January 5, 2020 Reformed theology focuses on forensic justification, whereas the mystical theology of the Orthodox Church focuses on restoration to God through healing of the darkened soul alienated from Him. These are two very different models, but not really equal, because one can have faith in Christ’s sacrifice, but still not be healed and restored. Our restorative healing is not about some terrible legal
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