By Fr. Stephen Freeman, August 24, 2015 It is a commonplace that you “cannot put God in a box.” It is an affirmation of the transcendence of God and of the limits of human understanding. It is also a common rhetorical ploy to shut down a theological discussion. But, let’s think a little more about the box. I am deeply averse to statements that begin: “God cannot.” They are often little more than bad theological
God said, “Let us make humans in our image, according to our likeness.” —Genesis 1:26 My dear people, we are already children of God; what we will be in the future has not yet been fully revealed, and all I do know is that we shall be like God. —1 John 3:2 The Judeo-Christian creation story says that we were created in the very “image and likeness” of God—who is Infinite Love flowing between Three, making unity out of clear diversity. (Picture
By Fr. Stephen Freeman, July 27, 2015 No revelation is more central to the Christian faith than God as Father. Some might immediately respond that the Trinity should be seen as the central revelation. But, in Orthodox understanding, the Trinity has its source (πηγή) in the Father. We should understand this not only as a matter of Trinitarian thought, but as the proper grounding of the spiritual life as well. To be a Christian in the proper sense, to
By Fr. Stephen Freeman, July 13, 2015 I’m in a bit of a hiatus point in my summer. I am traveling and working, and even a little distracted. I will be posting a selection of articles reflecting on the nature of our humanity (in keeping with recent articles). For the doctrine of what it means to be human (anthropology) is as central to the Orthodox faith as the doctrine of God (theology). It is doubtless
We cannot love God unless we love God’s world. Christians [should] have always known this, because an incarnate God is a world-loving God; but now it takes on new meaning and depth as we realize the radical interrelationship and interdependence of all forms of life. . . . In sum, we are not called to love God or the world. Rather, we are called to love God in the world. We love God by loving the world. We love God through and with the world. But this turns out
By Fr. Patrick Reardon, January 2, 2005 In the Christian East it is the Baptism of our Lord that receives the dominant emphasis in the Church’s annual celebration of Theophany (commonly called Epiphany in the West) on January 6. This feast is celebrated, moreover, as the manifestation of God as Father, Son, and Holy Spirit. This emphasis is clear in the troparion of the day: “When Thou, O Lord, wast baptized in the Jordan, the
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
Power, according to Jesus and the Trinity, is not something to be “grasped at” (see Philippians 2:6-7). I don’t need to cling to my title, my uniform, my authorship, or whatever other trappings I use to make myself feel powerful and important. Waking up inside the Trinitarian dance, I realize that all of this is rather unimportant; in fact, it’s often pretense that keeps me from my True Self and gets in the way of
In the Old Testament Pentecost was the feast which occurred fifty days after Passover. As the Passover feast celebrated the exodus of the Israelites from the slavery of Egypt, so Pentecost celebrated God’s gift of the ten commandments to Moses on Mount Sinai. In the new covenant of the Messiah, the Passover event takes on its new meaning as the celebration of Christ’s death and resurrection, the “exodus” of men from this sinful world to
But sin turns this diverse unity into a hostile multiplicity, so that space becomes a separator, time a murderer, and language good only for expressing juxtaposition or possession. Whence the slogan of May 1968, ‘Love one another’; this is facile blasphemy, because the erotic encounter itself is given us as a symbol, a foretaste of personal communion. In the universe of sin solitary individuals devour one another. There is a besetting tendency today, when faced
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