An Analogy For Theosis

(11) To this we say, ‘Indeed, the difference between the two statements is that the action of something upon its own essence is impossible. For if one thing grants to another thing its essence, in the sense that it is generous to it in its contact (ittisal) with it, it is not impossible for us to find many things that grant to other things their essences, just as in the case where fire is present in iron and is united (tattahid) with it, and the iron becomes alight through its union (ittihad) with the fire, and does what fire does in terms of heating and burning.

(12) In the same way, the four properties—heat and cold, moisture and dryness— give to material bodies (ajsam) their essences by coming into union (ittihad) with them and by attaching themselves to them, so that the property particular to them has its origin in the material bodies with which they are composed. And in the same way, the things facing mirrors give their images (suwar) to them, and the mirrors are ‘imaged’ (tatasawwar) by them. And those turning to the mirrors see the things facing them as images of these same things, and (they see) everything that happens to them with regard to movement and coming to rest.

(13) The uncertainty of this contradiction is revealed especially in our subject, by the fact that we are clarifying how the union (ittihad) of the Creator (may he be exalted!) with humankind is possible. And we say, ‘Indeed, it is known that comprehends (ya'qil) the Creator, and the meaning of his comprehension (ta'aqqul) of him is that the mind of the human being is ‘imaged’ (mutasawwar) by the image of the Creator. The Creator is not disgusting and material, for his image is part of his essence—his image must (in fact) be his essence—and his essence is(identifiable with) the mind of the human being. For in reality the mind and that which is comprehended (by the mind) are actually one subject,[one in the subject (i.e. one in subjectivity)] just as Aristotle made clear: it is necessary that the human being, when he comprehends the Creator, be united (muttahidan) with him..."

+ Al-Mu’taman ibn al-Assal, Summary of the Principles of Religion, chs. 23 (excerpts), 25–6, ed. A. Wadi, Studia Orientalia Christiana Monographiae 6a–7a (Cairo and Jerusalem: The Franciscan Centre of Christian Oriental Studies, 1998–9). Trans. S. Davis.

Source: Davis, Stephen J. "Coptic Christology in Practice: Incarnation and Divine Participation in Late Antique and Medieval Egypt" (Oxford: Oxford University Press, 2008) 312.

When Activity is our only "Theology"

“When theology is false, then Christianity is reduced to activities.”

+ Fr. John S. Romanides

"Nowadays, especially in the U.S., the Church is perceived as an enterprise, an activity. The priest constantly harasses people to do something for the Church. And their activism is measured in quantitative criteria: how many meetings, how much money, how much “doing.” I’m not sure it is all necessary. 

What is dangerous is not the activity itself, but the reduction of the Church, the identification of this activity with life in the Church. The idea of the Church, the sacramental principle of its life, lies in taking us away from activity (“let us put aside all earthly cares”), in making us commune with a new life, eternity, the Kingdom. 

And the idea of the Church, the principle of its life, also demands that we would bring into the world this experience of a new life so that we would purify this world, illumine it with the non-worldliness of the experience of the Church. Quite often the opposite happens: we bring activism into the Church, the fuss of this world, and submit the Church, poison its life with this incessant fuss. What happens is not that life becomes Church, but the Church becomes worldly."

+ Fr Alexander Schmemann, Journals, Thursday, February 18, 1982

All Sufficiency

"Therefore, as we also commemorate his holy passion, his resurrection form the dead, His ascension into heavens, his sitting at your hand, O Father, and his second coming which shall be from the heavens, awesome and full of glory; we offer unto you your oblations from what is your, for every condition, concerning every condition and in every condition."

+ From The Institutional Narrative, The Divine Liturgy of St Basil, Coptic Orthodox Rite

“Thine own of Thine own, we offer to Thee, in behalf of all, and for all”

+ Elevation of the Holy Gifts, The Divine Liturgy of St John Chrysostom

"Deal with us according to your goodness, O you who give food to all flesh. Fill our hearts with joy and gladness, that we too, having sufficiency in every thing always, may abound in every good deed...Lord have mercy...Remember O Lord, those who have brought unto you these gifts, those on whose behalf they have been brought, and those by whom they have been brought. Give them all the heavenly reward....Pray for these holy and precious gifts, our sacrifices and those who have brought them....Lord have mercy."

+ From The Seven Short Prayers, The Divine Liturgy of St Basil, Coptic Orthodox Rite

The Paradox of Tradition

Ecclesiastical tradition does not put the voice of the past in the place of the voice of the present; in it the past does not kill the present but gives it full force... Tradition must be creative and at the same time conservative. There is no contradiction between these two elements but they are essential and are indispensable to each other. Tradition cannot be conserved unless be continually developed. And it cannot be developed unless it takes place on the shoulder of the past.

“Conservatism” and “Development” are two facets of the same process, which we call holy tradition.

It is worthy to note that this development of the life of the Church is realized not by the act of individuals but the act of the Church, as a witness of the Holy Spirit who lives in the Church, and without declination from her apostolic and patristic mind.

+ Fr. Tadros Malaty, Traditon and Orthodoxy, 53-54

Inner Conviction

"Many preachers speak about personal appearance and decorum and stress the importance of keeping a dignified outer appearance, while the important thing is really the purity of the heart. for if the love of God enters into the heart, all traces of immodesty disappear automatically without the need for preaching.  Correcting the inside is the foundation. Yet we tell young men off for the length of their hair, and we tell the girls off for their clothes and long fingernails, and we forget the heart!

Our young people need to know what strength means, and what beauty is, in a spiritual way... Likewise, they ought to know the meaning of real freedom; is it an internal freedom from sin, or is it an indifference or not caring?! Perhaps this change of outlook is what the Apostle Paul meant by his words: “but be transformed by the renewing of your mind,” (Rom 12:2). We want a generation and people who judge values by spiritual standards which they are convinced are true.  Then all their energies can be directed towards the Good. The outward appearance is a sign of something in the heart, and its goodness or its correction will come about through inner conviction not through censure and force. So let us begin with the inside then!"

+ HH Pope Shenouda III

Theosis/Deification in the Oriental Orthodox Liturgical Tradition

Someone has compiled a list of prayers and references in the Oriental Orthodox Liturgical Tradition which teach about Theosis/Deification . The list contains references to deification in the liturgical life of the Orthodox Church. In particular the list focuses primarily on the Coptic Orthodox prayers but also includes a few references to other Oriental Orthodox liturgical prayers:

Original list reblogged from: http://www.writeurl.com/publish/0vnlqlqd3rqkpygoc69d

Some Ideas for Summer Camp

Here are two posts from Fr Johnathan Tobias' blog that organizers of Summer Camps, Youth Conferences or Mahragan Alkeraza might find interesting.

Cool scientific facts that should be talked about at summer camp

http://janotec.typepad.com/terrace/2014/06/cool-scientific-facts-that-should-be-talked-about-at-summer-camp.html

More cool science facts that should be talked about at summer camp (or OCF)

http://janotec.typepad.com/terrace/2014/06/more-cool-science-facts-that-should-be-talked-about-at-summer-camp-or-ocf.html

The articles are also reblogged for reference below:

A Word to Married Couples

A Word to Married Couples
by Father Matthew the Poor
Source: "Words for our Time" (Chesterton: Concilliar Press 2013) 99-105.

Orthodoxy and Orthopraxy

Here's a repost of Abouna Mark Aziz speaking about Orthodoxy and Orthopraxy at St Mark Coptic Orthodox Parish in Washington, DC.

http://www.youtube.com/watch?v=ZZrplAmOPHU

Transcript:

Archbishop Leo of Finland: Eastern and Oriental Orthodox Churches form fullness of Orthodoxy

From: http://web.archive.org/web/20140624122312/http://theorthodoxchurch.info/blog/news/2014/06/archbishop-leo-of-finland-eastern-and-oriental-orthodox-churches-form-fullness-of-orthodoxy/

and

http://web.archive.org/web/20140624122607/http://theorthodoxchurch.info/blog/news/2014/06/historic-meeting-of-patriarchs-of-alexandria-and-archbishop-of-finland-in-helsinki/

In his speech during the reception provided to the Patriarchs of Alexandria on 23rd June 2014, Archbishop Leo of Karelia and All Finland stated that Eastern and Oriental Orthodox Churches form the fullness of Orthodoxy. He also recalled that late lamented Patriarch Athenagoras, always stressed on the true essence and fullness of Orthodoxy in Eastern and Oriental Orthodox Churches.

Archbishop Leo stressed that the relationship between the Church of Finland and Coptic Orthodox Patriarchate is very deep. There are large numbers of Coptic communities living in different parts of Finland. He recalled meeting with the predecessors of Coptic (Pope Shenouda III) and Alexandrian Patriarchates (Parthenius III & Peter VII).

The Primate of Finnish Church thanked Pope Tawadros II and Pope Theodore II for their historical visit to Finland and blessed presence in the country.

Several Orthodox Prelates, faithful and high level delegations from different organizations attended the events.

Fr Tadros Malaty on Lived Theology

The decisions of the Church councils and the writings of the Church Fathers are insufficient in preserving the Church tradition.

The Laymen have an essential role in preserving tradition alive, by practising it in their daily life and their worship.

For traditional Church life cannot be transmitted by canons or through books but through practice and life.

Every true believer represents a living stone of the spiritual temple of God.

He is laid on other previous living stones, i.e., he ‘receives the traditional life Church from the past generations, and at the same time he bears other living stones, i.e., he deposits this life into the life of the future generations. Thus, he becomes a living ‘member of the Church of Christ, who transmits its traditional life by practising it daily.

Now, we can define the “traditional believers” not as those who study accurately the Church canons and acknowledge the details of the rites or recite the church hymns etc... but rather who discover their unity with God in Jesus Christ by the Holy Spirit through preserving and practising the Church canons, rites, hymns etc...

+ Fr. Tadros Malaty, Traditon and Orthodoxy, 51

HH Pope Shenouda III on Partaking in the Divine Life

"God is glorified in His Godhead attributes.

God is glorified in His eternity, in His omnipotence, in His limitlessness as He is not limited by time or place. He is glorified in His greatness, in His indescribable beauty, in His holiness, in His wisdom, in His unlimited knowledge, and in His power to create. In short, God's Glory lies in His Godhead....

...If we glorify God on the earth, God will glorify us in heaven and here as well. “ For whom He foreknew, He also predestined… these He also glorified” (Rom. 8:29,30); “ If indeed we suffer with Him… we may also be glorified together” (Rom. 8:17) God even called us to His eternal glory (1 Pet.5: 10), so that we may be partakers of the glory that will be revealed, and receive the crown of glory that does not fade away (1 Pet. 5: 1,4), “bringing many sons to glory” (Heb. 2: 10). Yea, indeed, much glory has been, and is still, given us by God."

+ HH Pope Shenouda III, Contemplation 1 on John 17 

*(Thanks to Mina S  for finding this)

The Effects of Reductionism

The early warning signs of an Orthodox Church in crisis...

*Adapted from Prickly City Comic Strip by Scott Stantis (http://www.gocomics.com/pricklycity/2014/05/17#.U4NWt_mSzVQ)

"Sound Orthodox theological teaching is a pressing matter in our Orthodox Church. Where there has been bad theology, no theology, simplified theology or shallow theology, we have seen our youth melting away..."

+ His Grace Anba Roufael (Raphael), General Secretary of 
the Holy Synod of the Coptic Orthodox Church. Toronto 2014.

“It is funny how mortals always picture us as putting things into their minds: in reality our best work is done by keeping things out.”

+ C.S. Lewis, The Screwtape Letters

"My people are destroyed for lack of knowledge..."

+ Hosea 4:6

"Everything we do or learn has theological implications...attend a bible study and you're being exposed to a theology...sing a song and you're hearing theology...commit an act of mercy and your actions are based on a theological premise....say a prayer and you're actually theologizing...I even heard an Abouna say "all our Church's theology is expressed in the Divine Liturgy and the Church services"...

...sometimes we feel and think that we don't like this thing called theology but be aware we're almost always learning a theology...we just have to ask if we are learning and living good theology or bad theology...bad theology will not serve or save the Orthodox Church...bad theology will develop bad religion..."

+ Coptic Orthodox Student

"We need to humbly and without making excuses acknowledge to our children what is true in our failure to be the authentic witness of the true faith. We have failed miserably in many ways to live the Orthodox faith. Finally, what is most important is to understand that the response that must be given to “bad religion” is not secularism or atheism, but rather what St Paul calls a “beautiful witness of the hope that is within us.” How can we recognize authenticity when it concerns the Orthodox Church? What will convince our children to recognize where is the truth? In the same way we recognize beauty and goodness! They are self-evident! The same with the true faith! It declares itself! It attracts by itself. The reverse is also true: atheism is a parasite that feeds of the believers' betrayal of the truth." 

+ Fr Roberto Ubertino,  How atheists can help us

How can we recognize authenticity when it concerns the Orthodox Church?
What will convince our children to recognize where is the truth?

O Lord save Your people and bless Your inheritance; protect the whole body of Your Church; sanctify those who love the beauty of Your house; glorify them in return by Your divine power; and do not forsake us who hope in You....

Beloved readers, as the holy feast of Pentecost approaches, please remember your Coptic Orthodox brothers, sisters, fathers and mothers in your prayers. Please also remember all the Orthodox Churches in your prayers. Please pray for peace in the whole world, for the stability of the holy churches of God, and for the unity of all...

Lord have mercy. 

On Theological Illiteracy

Archimandrite Vassilios Papavassiliou mentions various concerns with imparting Orthodox Theology: from reductionism, poor catechesis, to resorting to books alone. Fr Vassilios' article also implies that there be a lived theology, a theology that is encountered in beauty as well as leading one from rationalism to a real encounter of the Living God. That one be led to repentance and union with the Holy Trinity, and behold the beauty of God, in all the paradox, all the mystery, all the depth and wisdom of His Body, the Church. Glory be to the Father, Son and Holy Spirit. Amen.

Theological Illiteracy
http://www.pravmir.com/theological-illiteracy/

A talk given by Archimandrite Vassilios Papavassiliou on Clergy Laity Conference, November, 2010.

The effect of Christ’s Nature Becomes Manifest in Us

Reblogged from http://sayingsoftheorthodoxfathers.wordpress.com/2014/05/17/by-prayer-the-effect-of-christs-nature-becomes-manifest-in-us-fr-matta-el-meskeen/

The transcendent gifts of the Christian life are manifold. Some are general, like the second birth, redemption for the forgiveness of sins, justification by grace, sanctification by the blood of Christ. Others are personal, like the gift of love, humility, piety, the glowing of spirit in constant intimacy with the Lord, and so forth. The strength and efficacy of all these gifts, however, can never be manifested except through prayer. 

By prayer, the effect of Christ’s nature becomes manifest in us. By prayer, the power of his death and life appears in our works and behaviour. By prayer, the sweet savour of Christ is scented in our words and thoughts. It is even scented in our quietude and silence as well. 

The work of Christ to redeem from sin, to save from sin, and to bring victory over evil can never appear except through a life of prayer. Neither can the living testimony of the new birth be brought about without such life. Without a life of prayer, all attempts to declare these divine actions in man’s nature become false, theoretical, and a product of the ego or self-will. In such a case, the old Adam remains as he is with his inclinations, passions and earthly nature. 

We should then accept these facts about prayer and set our hearts to them. We should resolve firmly to apply them with all our strength, which will cost us much effort and sacrifice. But whatever the sacrifice or effort, we will surely attain to all the transcendent mysteries of Christ – such mysteries as were previously only a matter of hearing. 

This can be realised only when prayer becomes our supreme concern, our main preoccupation, which outweighs all other cares; our duty, which challenges all other duties; our pleasure, which surpasses every other pleasure. We would then pray at all times, in all circumstances, in all places, in all conditions. We would pray in an insatiable hunger for constant contact with Christ. In all this we would be urged by his words, deeds, actions, and character – as he said, “Learn from me” (Mt 11.29). 

[Fr. Matthew the Poor, Orthodox Prayer Life]

http://sayingsoftheorthodoxfathers.wordpress.com/2014/05/17/by-prayer-the-effect-of-christs-nature-becomes-manifest-in-us-fr-matta-el-meskeen/

Mother Theoliptie Amma Demiana

One of our beloved Fathers sent out this article about Omina (Mother) Theoliptie of St Demiana Monastery in Egypt: (Note: Though the narrative contains some of the aesthetic of sentimentality characteristic of Modern Evangelical discourse, this post is not intended to perpetuate, encourage or reinforce the tropes of therapeutic evangelicalism.) (Please remember all our monastic mothers and fathers in your prayers.)

Chinese-Canadian wanted the best and found this in the Monastery of Saint Dimyana

by Cornelis Hulsman (Arab-West Report, April 23, 2014)

Where are the Children?

"BIG does NOT equal successful. Especially in the church. One of the church things I participated in had huge numbers, but very little depth; theologically and relationship-wise."

WHERE ARE THE CHILDREN?

Reblogged from http://orthodoxwoman.wordpress.com/2014/04/21/where-are-the-children/

The Papal Encyclical for the Glorious Feast of the Resurrection 2014

The Papal Encyclical for the Glorious Feast of the Resurrection 2014

"In the name of the Father, the Son, and the Holy Spirit, One God. Amen.

Ekhristos Anisti, Alithos Anisti. Christ is Risen, Indeed He is Risen.

I congratulate you my beloved with the Glorious Resurrection Feast that is the crown of our feasts and joy. Christ's Resurrection is the main foundation in our Christianity, our Church, our evangelism and our daily life. Christ's Resurrection is considered everything to us. The Cross of our Lord Jesus Christ is considered our new life that we can live in.

In Christ's Resurrection, we have three main aspects.
(1) Before Crucifixion and Resurrection, Our Lord Jesus Christ was a teacher and a shepherd
(2) During Crucifixion until Resurrection, He was a reconciliator and a liberator
(3) After Resurrection, our Lord Jesus Christ was present and became a companion to every man. How?

Before Crucifixion and Resurrection, our Lord Jesus Christ was a teacher. He taught the multitude and individuals. He used all available means at that time. He gave sermons, interviews, and meetings. He performed miracles and gave many various and different parables. In His service, He met all people from all levels; He met people from upper classes in society and others from lower classes in the community. He met great multitudes and individuals, in different dialogues. He met Zacchaeus at the tree and the Samaritan woman at the well. At night, He met with Nicodemos. Teaching was the starting point as well as to influence change. before Crucifixion, our Lord Jesus Christ was a teacher and a shepherd.

From the time of Crucifixion until the Resurrection, Christ was a reconciliator and a liberator for mankind. Man looks for freedom at all times. Freedom became desirable for mankind. Man looks for it in any form, as it takes many forms, colors and kinds. There is social freedom, civil freedom, family freedom, religious freedom, etc. But the true freedom is the freedom that comes from inside a man, the freedom from the sin. Sin is the only disaster of this world as said St. John Chrysostom. Freedom from the sin is gained only through the cross of our Lord Jesus Christ. Christ ascended to the cross specifically to give us this freedom. Through the cross, He gave us the freedom from sins that He carried. We were granted forgiveness of sins and became free when we were forgiven. The cross became the key for wiping out the sin of man. "Therefore if the Son makes you free, you shall be free indeed." (John 8:36)

The true freedom is the freedom of man from the sin. That is why the cross became the reconciliator and the liberator of man. Man was reconciled with God and with the Resurrection, man started the new covenant with God.

After Crucifixion and Resurrection, Christ became a companion to everyone. After His Resurrection, Christ appeared to individuals like Mary Magdalene, then to the two disciples of Emmaus. Then to the disciples without Thomas, then to them with Thomas with them, then to others, etc. The appearance of our Lord Jesus Christ during the forty days after His Resurrection meant that Christ was present there. He also appeared during catching the 153 fishes for both St. Peter and St. John. The appearance of our Lord Jesus Christ meant His presence.

And after His Ascension to the heavens, after the 40 days of His Resurrection, He remained a companion to mankind. If you read the last verse of the Gospel according to St. Matthew, the Lord says: "I am with you always, even to the end of the age." (Matthew 28:20). Christ is present and a companion to man. He is now present and walks with everyone all times. He knows the life of everyone and guides it. That is why we pray in the third hour of the Agpeya and say: "Blessed is the Lord day by day. He prepares our way, for He is God of our salvation." Christ walks with man day after day; He "prepares" means that He makes it in best condition. As He is our God of our salvation, He desires all men to be saved and to come to the knowledge of the truth. (1 Timothy 2:4)

This is the new glorious Resurrection, and these are the fruits we get from the Cross and Resurrection. He says: "In the world you will have tribulation..." This tribulation could be our cross that we should carry. "...but be of good cheer, I have overcome the world." (John 16:33). This "Overcoming" is the new Resurrection He grants to every man.

I congratulate you for the Glorious Resurrection Feast. I hope for all our churches, families, youths, children everywhere to rejoice with the Glorious Resurrection.

It is so blessed to have the Glorious Resurrection feast to be at the same day for all Christians at the whole world. This is a good starting point for all Christians, in hope of unifying our feasts, starting with the Feast of the Glorious Resurrection to be in one date in the whole world. We pray for this, and we work for this. May the Lord fulfil His work. May the resurrected Christ bless you. And bless your lives, works, services, and all that is in your hands. May the Lord keep you in His holy Name. To Whom is all glory and blessing, from now and forever. Amen."

Tawadros II
Pope of Alexandria & Patriarch of the See of St. Mark.

And who would you be?

And who would you be?
Reblogged from CanAmOrthodox Blog
http://canamorthodox.wordpress.com/2014/04/17/who-would-you-be-2/

It is Holy Thursday. Most of us are anticipating a beautiful Liturgy, a moving Paschal evening, and looking with eagerness toward Great Friday and then the conclusion of the Pascha. Hopefully this week is more than just feeling good about being in church so much. Hopefully we do not take a comfort in merely having gone to so many Paschal services, beating our records from last year. Hopefully, we are looking at ourselves and crying at our sins.

The Glory of Abandonment

"My God, My God, why have You forsaken Me?" - The Glory of Abandonment

by Fr. Kyrillos Ibrahim

http://www.youtube.com/watch?v=jYfDBbnv-5Q