By Father Stephen Freeman, August 14, 2014 Decades ago, when I was in seminary (Anglican), a professor told me that he did not believe in angels. I was surprised and asked him why. He responded that he “did not think they were necessary…that anything angels did could be done by the Holy Spirit…” While this is obviously true, I noted that angels are found throughout Scripture, and that “necessary” was not a theological category –
By Fr. Stephen Freeman, August 7, 2019 n my childhood, it was not unusual to hear someone ask, “Who are your people?” It was a semi-polite, Southernism designed to elicit essential information about a person’s social background. The assumption was that you, at best, could only be an example of your “people.” It ignored the common individualism of the wider culture, preferring the more family or clan-centered existence of an older time. It was possible
By Fr. Stephen Freeman, August 12, 2011 Orthodox Christians (New Calendar) are currently observing a two-week fast in preparation for the Feast of the Dormition, a day which marks the death (“falling asleep”) of the Mother of God. For those for whom such feasts are foreign, it is easy to misunderstand what the Orthodox are about – and to assume that this is simply a feast to Mary because we like that sort of thing.
By Fr. Stephen Freeman, August 17, 2015 There is a deep nagging sense in our culture of the “need to know.” We want to know government secrets, intimate details of private lives, pretty much everything. I think this felt need is often present because we lack trust in those who are keeping secrets. We want to know what they’re up to. The secrets of other lives, however, are interesting to us, primarily out of envy
By Father Stephen Freeman, May 24, 2019 I cannot begin to count the number of times I wished there were a simple, felicitous word for “ontological.” I dislike writing theology with words that have to be explained – that is, words whose meanings are not immediately obvious. But, alas, I have found no substitute and will, therefore, beg my reader’s indulgence for dragging such a word into our conversations. From the earliest times in the
By Fr. Stephen Freeman, March 25, 2015 I consider it both a strange mystery and a settled matter of the faith that God prefers not to do things alone. Repeatedly, He acts in a manner that involves the actions of others when, it would seem, He could have acted alone. Why would God reveal His Word to the world through the agency of men? Why would He bother to use writing? Why not simply communicate
By Fr. Maximos (Constas) I’d like to say a few words about the breathing practices that are associated with the Jesus Prayer because I think this is one of the most misunderstood things. People sometimes warn people about this, which I don’t agree with. As we’ve said over and again, it’s not easy to free ourselves from distractions. One priest friend said we can’t even say one single Jesus Prayer without being distracted. How wretched
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
On August 15, Orthodox Christians celebrate the greatest of all the religious festivals which the Church established in honor of the All-Holy Virgin Mary (Panagia), the feast of the Dormition (Koimêsis) of the Theotokos. The feasts of the Virgin Mary (theomêtorikai eortai) are second in importance after those of our Lord Jesus Christ in the annual cycle of festivals observed by the Orthodox Church because, after our Lord Himself, the All-Holy Virgin is the most
Orthodox Christians begin and end the liturgical year with celebrations dedicated to the Virgin Mary, whom we venerate as the Theotokos or “bearer of God.” On September 8, the end of the first week of the new year, we commemorate her Nativity or birth; on August 15, we close the year with the feast of her Dormition, her “falling asleep” and translation to heaven. As the hymns of these and other Marian feasts make clear,
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